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"Eliahu Klein's translations ofthe Lurianic canon are faithful and yet poetic.
His understanding of Isaac Luria's relationship to world spiriruality has
an integrity that few have attained. Klein's writing provides the English
reader with a rare window into the Kabbalah as it really is.,,
Grr,r,rn, Professor of /ewish Thought, University of fudaism
-PnccHAs
"... Kabbnlah of Crention offers a readable, verse translation of the
inuiguing text, "The Gate of Principles," that is printed ar the beginning
ofthe Hebrew edition of Rabbi Chaim Vital's The Tree of Ltfe.... However,
this book is much more rhan a translation. Knbbalah of creation
considerably increases the accessibility of the text with a very useful
commentary that explains many otherwise obscure references. With the
addition of an informative introduction, containing much useful historical
information, a glossary and an extensive bibliography, Rabbi Klein,s work
can easily serve as an introducrory text for those seeking to enter the gates
of Lurianic Kabbalah. Even exptiienced kabbalists may find something to
learn from Rabbi Klein's soiretinres daring insights-the fruit of decades
of study, meditation, and spiritual experience."
Mrr,Bs Kne,ssnN, Naropa University
-Remr
"Eliahu Klein helps us move toward the Real. Unlike many other
uanslations of Luria's work, Kabbalah of creation (Klein's rendition of
some of the never-before-translated early work of Reb Luria) is filled not
onlywithLuria,swords(astheyhavecomethroughhisdisciple
have nothing of Luria's own writing) but with Klein's, whose commentary
makes abundandy clear to us tlat even while he is ensconced in traditional
fudaism, he understands the large implications of Luria's work. His style
is human, forgiving, supportive, challenging, and often deeply insightful,
everything a guide should be . We could not ask for a berter door opener
than Luria and his new translator, Eliahu Klein."
Snur,ueu, Tihhun magazine
-|asoN

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Kabbalah
of Creation
 Kabbalah
of Creation
THE MysucrsM oF Iseec Lunn,
FouNoER oF MooEnNl KesnALAH

A TRANSI-ATION AND COMMENTARY OF

"The Gate of Principles"

SECTION OF

Tlte Tree ,f Ltft

(Shanr Ha-I(lnlirn shel Stft, Etz Hairn)

Eliahu f. Klein

e
North Adantic Books
Berkeley, California
O 2000,2005 Eliahu I. Klein. All rights reserved.
No portion of this book, except for brief review, may be reproduced, stored
in a retrieval system, or transmitted in any form or by any means-electronic,
mechanical, photocopying, recording, or otherwise-without the written
permission of the publisher. For information contact North Adantic Books.

Published by
North Atlantic Books
P.O. Box 12327
Berkeley, California 9 47 12
www. northatlantic books. com
Originally published by lason Aronson Inc., 2000.

Cover and book design by Susan Quasha

Printed in the United States of America
Distributed to the book trade by Publishers Group West

Kabbalab of Creation: The My*icisrn of Isaac Luria, Founder of Modern Kabbalah

is sponsored by the Society for the Study of Native Arts and Sciences) a non-
profit educational corporation whose goals are to develop an educational and
crosscultural perspective linking various scientific, social, and artistic fields; to
nurture a holistic view of arts, sciences, humanities, and healing; and to publish
and distribute literature on the relationship of mind, body, and nature.

Library of Congress Cataloging-in-Publication Data

Vital, dHayyim ben )oseph, 1542 or 3-1620.
[Sha'ar ha-kelalim. English]
Kabbalah of creation : the mysticism of Isaac Luria, founder of modern
kabbalah / translated and with commentary by Eliahu Klein.
p.cm.
Includes bibliographical references.
ISBN I-5s643-s42-8 (pbk. )
l. Cabala-Early works to 1800. 2. Yital, dHayyim ben Joseph, 1542 or
3-1620. Sha'ar ha-kelalim. I. Klein, Eliahu. II. Luria, Isaac ben Solomon,
1534-1572.III. Title.
8M525.Y52265r3 2005
296.1'6-4c22
20050043r7

| 2 3 4 5 6 7 oarn 09 08 07 06 05
 Contents
AcxNowrsocurNrs x
DrorcetloN xi
PrrrRcr ro rHE SEcoNo Rruseo EorrloN xiii
INrnooucrroN xv
AurHon's Norr, xliii

l. A Discourse on the Nature of Circular and Straight

Energies 5
Narrative of the Origins and Spiritual Evolution of
Creation IO
The Wedding Ceremony as Cosmic Re-enactment t4
Narrative of Cosmic Progressions L4
The Cosmic Collapse of Light I6
The Process of Tihhun r8
The Death of the Kings I9
2.T}ee Order of Restoration 25
The Next Stage of Creation 3t
The Kabbalah of Kissing 40

3. The Mystery of Pregnancy and Nursing 45

Hebrew Letters of Divine Names 5r
Cosmic Conception 54
Cosmic Development 57
The Birth of the Divine Daughter 57
The Gestation of the Divine Daughter 58
Cosmic Birth 6t
Cosmic Nursing 62
Cosmic Maturation 63
Meditation on the Divine Names Linked to rhe Process
of Nursing 65
The Mystery of Divine Breasts 66
The Divine Name that Manifests During Nursing of the
Cosmic Embryo 68
4. The Second Pregnancy and the Development of Threes 7l
Re-entering the Womb 75
Sleep and Cosmic Union 76
Evolution and the Miniature Divine Male 77
Divine Letters and Embryonic Evolution 77
The Pregnant Divine Male 78
Three Stages of Maturation: (I) Gestation One,
(2) Nursing, (3) Gestation Two 78
The Embryo and Devotional Beautification 82
Biblical Measurements 83
The Mystery of the Mezwzah 86
Divine Parental Influences 87
loseph's Beauty 92

5. Mental States and the Image of the Litde Face 93

Meditation of the Divine Image 97
Meditation on Divine Coupling 98
The Divine Image and Conception 99
Meditation on the Divine Beard l0I
The Mystery of Circumcision t02
The Mystery of Tefi.llin I04

6. The Descent of the Graces r05

The Incremental Aspects of Divine Descent t07

7.The Entity of the Feminine rl3

The Divine Feminine rt7
The Mystery of Vows, Promises, and Tefillin It8
Mystery of the Absolution of Vows r19
The Mystery of Biblical Tithing L20
Deconstruction of a Talmudic Phrase t2L
'/ Is There a Difference Between Men and Women? L22

8. The Entering of Qualities of the Divine Image into the

Litde Face L23
When Is a Child Responsible for Its Actionsf L26
The Mystery of Father Jacob Being Blessed t27
 The Function of Enveloping Light r28
The Mature Divine Child 129

9. The Dwelopmental Stages of the Feminine and the

Little Face I33
The Three Stages of Development t34
"And You Give Life ro All" r36

10. A Discourse on ]acob and Moses and the Base of

the Father t37
The Function and Meaning of Cosmic Energy
Exchange: The Five Powers and the Five Graces,
Their Emanation, and Purpose! 143
The Creation of Jacob r44
How Divine Names Manifest within the Divine
Mother and the Divine Male Embryo I45
The Mystery of Prophetic Vision within the Evolution
of Cosmic Archerypes t48
AII Souls Are Linked to Other Souls t49
VVhy Did Abel Have to Dief t49
I l. A Discourse on the Generation of the Desert,
rnd Binoh arl^d Tepunoh.The Mem md Somech
in the Tablets Were a Miracle t5I
The Generation of the Desert r57
Why Did the Generation of the Desert All Die| r58
The Link between Jacob, the Desert Generation,
and the Mystery of Why Moses Was Chosen to
Lead the Israelites through the Desert r59
Intuition and Insight I6I
The Three Manifestations of the Divine Mother t63
Gender Transformation and the Divine Mother r67
The Gay Tihhun-AMeditation upon the Restoration
ofa Soul 168
Hebrew Letters Mern and Snrnecb: Their Stations on
The Tree of Ltfe l7l
t2. The Construct of Leah and the Mystery of Tefi.llin L77
The Emergence of Mother Leah I8l
The Mystery of Cosmic Hair t82
The Mystery of Tefillin Straps r83
Mother Leah and the Prophet Moses I84
The Creation of Mother Leah I85
The Union of the Litde Face with Leah r85
The Midnight Prayers (Tihhun Chatzot) and
Mother Leah t88
Meditation upon Torah Study r89
The Mystery of the Recitation of the Sherna and the
Wearing of Tefillin I90
The Mandala of Mother Leah, Tefillin, and
Divine Letters 19I
The Mystery of the Sabbath and Tefillin 192

13. The Secret of the Severing L93

Adam's Primordial Trance I98
Practices of the Early Hasidim 200
Meditation on the Divine Name of E-L-O-H-I-M 202
How the Unions of Wisdom, Intuirion, Beaury and
Sovereignty Affect Fluman Unions: A Text from
Rabbi Chaim Vital 204
How Cosmic Unions Affect Human lJnions: Union
Resulting from the Realm of Emanation 206
Concluding Discussion of "The Gate of Principles" of
Tbe Tree of Life 207
New Translation: The Legacy of the Divine Parenrs to
Their Divine Children 210

Grossanv 217
Brst-rocn,trHy FoR THE Sruoy op Lunr,q.Nrc KassAl-{H 265
ArprNorx A: Photographic samples of kabbalistic diagrams
of The Tree of Life published in the Ilan Ha Gnd.ol
(The Great Tree) by Rabbi Meir Poppers,
the final editor of the Etz Hairu, or The Tree of Life 27 3
AppnNox B: The Forgotten Tzimtzam 276
A translation of Rabbi Moshe Jonah's early version of
Isaac Luria's Tzimrztm 278
ApppNox C: Frontispiece of the first printed edition of the
En Hoim (Koretz, f 780).
ENoNorss 279
INorx 289
 Acknowledgments for the Second Bdition
I would like to thank Dr. Lawrence Spero, for important feedback
in the revising process of the second edition, and Richard Grossinger,
of North Adantic Books, for inviting me to publish the first paperback
edition of this work.

Acknowledgments for the First Edition

I would like to acknowledge the caring editorial work and sugges-
tions of Dr. Cynthia Scheinberg of Mills College. Dr. Scheinberg gave
her valuable time and wisdom to crystallize and refine this volume . To
Dr. M. Kallus for acquiring the facsimile copy of the original Knnfei
Tonah from the Hebrew University Microfilm Collection, and for
deciphering enough of the text so that I could actually see for myself
the similarities of this text and the original Kanfei Tonah of Rabbi
Moshe Jonah.
Thanks to the Rare Book Division of Hebrew College for allowing
me to make facsimile copies of the frontispieces and sections of the first
and second editions of the Etz Hairn of Rabbi Chaim Vital. Thanks
to Dr. Maurice Tuchman, director of library services at Hebrew Col-
lege, and Harvey Sukenik, associate librarian at the aforementioned
library.
Acknowledgments to the Harvard Widener Library, |udaica
Division; Gershom Scholem Library in the National Library at the
Hebrew University in |erusalem; and the Iewish Theological Library
Rare Manuscript Division.
 This edition is d.ed.icoted. to:
My son, Levi; my daughter, Rachel "Gavi" Gavriella;
and my wife, soul mate, and partner) Cynthia Briah.

nnd to:
My roor TEACHERS rN Kelrer-err-
Rabbi Aryeh Kaplan of blessed memory. I was fortunate to be his
manuscript reader, student, and confidant when he began composing
his classics of Jewish mysticism. Before his untimely death in 1983
Rabbi Kaplan authorized me with a private ordination (Srnichab)
to manifest publicly the spiritual ideals of our hundreds of hours of
private conversation and study. It was Rabbi Kaplan's unconditional
regard for my understanding of Jewish spirituality that empowered
and inspired me to complete this work. May all fewish seekers (for
that matter allspirittal seekers) merit being with a teacher who fosters
unconditional regard for his or her students'real capacity.
Rabbi Ben Zion Shloimi Twerski of Denver of blessed memory. Reb
Shloimi was a direct descendant of practically all the great masters of
Hasidism. I was fortunate to study with this profound teacher for one
year in my late twenties (1974-75). Standing before this great rabbi,
one could feel the spiritual weight of all the ancestors who preceded
him. Reb Shloimi Twerski was a rare man of truth who perceived in
the Kabbalah of Rabbi Isaac Luria-fuhkenazi "the real meaning of all
possibilities that may occur within relationships."
In memory of Rabbi Eliyahu Widenbaum, my Kabbalah buddy and
study partner (1948-2000). He passed away on |anuary 26,2000 (l9rh
of Shvat 5760). Rabbi Widenbaum was a great friend, a brother, and a
dedicated practitioner of Kabbalah-a great seeker of Divine Truth.

XI
All translation is colwnentory.
AnyeH KaruN,
-Ranrr
in conversation with
the translator,
October 1983, Brooklyn, New york
 Preface to the Second Revised Edition

The text is designed to be reader-friendly. Just as Lurianic Kabbalah

works on multiple levels, this volume is also srructured on multiple
levels.
The Introduction offers a background and history of the featured
text and biographical information on Rabbi Isaac Luria-fuhkenazi
(referred to throughout this book as "the Ari," the initials for his title,
Adonenu Rabbi Yitzchak-Our Masrer Rabbi Yitzchak).
Reader's Notes at the beginning of each chapter explain the essen-
tial topics and encapsulate the themes in contemporary English, along
with the flow and gist of the narrative. The Reader's Notes also offer
important commentary on the ideas discussed in the chapter.
The new alphabetized Glossary offers further information and
commentary on key mystical terms) including traditional sources for
these ideas.
Five new and important pages of translations at the end of the pri-
mary text are included in this edition. Due ro limited editorial over-
sight, they were not included in the first edition. The topic is: "The
Legacy of the Divine Parents to Their Divine Children."
An extended bibliography offers resources for further study.
In this edition the appendix containing the entire Hebrew text has
been removed.
An integrated subject-person index has been added.
A note for the reader: All italicized words in this work are either
Hebrew quotes or editorial insertions to help the reader.

xlll
 Introduction
Fftsron y oF THrs TnRxsrauoN
This material was originally transmitted orally by the lvizal (Rabbi
Isaac Luria) to his early disciples. The original English version was
also transmitted orally by me and then edited during a period of nine
months in 1986 for a private group of students in Berkeley, California.
It was re -edited and reformatted and a commentary added in 1996-
97 . In 2004 five lost pages of translations were added.
The best way to immerse oneself in these teachings is to read them
aloud to another person or in front of a group. A group discussion is
valuable to clariS, the ideas. The ideas contained in these teachings can
be used as meditations and visualizations. These teachings are being
disseminated in order to give them to those who can receive this
opportunity to discover the sacred rreasures of mystical Iudaism.

INrpNuoN oF THE TRANST.\ToR

My goal in studying and writing about this text was not to convert
anyone to Orthodox Judaism (the path of my origins). Nor was it to
prove a thesis for a doctorate . Nor was it written for occultists who
perhaps wish to play cosmic games. The motive was a personal wager
to see and demonstrate if I could explain an entire Lurianic text and
perhaps see within it some profound statements concerning my pur-
pose in this lifetime. And perhaps others would see in it some profun-
diry that would give them some depth about their understanding of
cosmic forces. In other words, I simply wished to know the truth of
a major mystical tradition. Those who seek the truth will know how
to decipher the truth. They will hnow bow to sift tbe truth froyn thf,t
which is.
 Life ond Tirnes of
Tlte
Rabbi Isoac Lari a-,4sb henazi
The Ari
Following the disaster of the Spanish Expulsion in 1492, hundreds
of thousands of Spanish Jews escaped and dispersed throughout all the
major fewish setdements in the Mediterranean including Morocco,
Tunis, Holland, Rome, /erusalem, and the Nortlern Israeli city of
Safed. For at least ten years) Portugal was a refugee center, until the
Inquisition spread to its regions.
After the Expulsion, in the year 1509, the Turkish Sultan Bayazid
II made his famous remark about King Ferdinand of Spain: .,Can you
call such a king wise and intelligentf He is impoverishing his country
and enriching my country."
With this proclamation, he welcomed tens ofthousands ofsephardic
/ews into Turkey, where they openly reverted back to professing Juda-
ism after being forcibly converted to Christianity in Europe. Upon
setding in cities such as Salonica and Istanbul, they began to teach and
impart to the Ottoman Turks the latest in armament and textile pro-
ductions. One could speculate that the Ottoman Turks were able to
reach the gates ofvienna in the fourteenth century due partially ro the
armament production knowledge imparted to them by )ewish refu-
gees of the Spanish court. The influx of these Sephardic |ews into the
Turkish Empire was one of the factors that helped the Turks become
a world economic power at that time-as long as the Ottomans could
hold their empire together. The Jews found life under Turkish Muslim
rule a breath of fresh air, even though restrictions were still placed on
them as Dhirnmis or second-class non-Muslim citizens, a category that
included both Christian and )ewish minorities.
In 1517, when the Turkish Ottomans expanded their empire to
Egypt, Syria, Lebanon, and the Land of Israel, the tiny town of Safed
became notable as an important commercial and cultural regional
center connected with the Ottoman Empire. The town swelled with

xvl
 INrnonucrroN o xvii
devout /ewish immigrants believing that the conquest of liberal otto-
mans was the beginning of the final redemption-in Hebrew, it-habn
d.e geulah.

safed became the economically successful textile center for the

entire Land of Israel, attracting an entrepreneurial type (eventually
a whole class of people) that enabled the support of a large spiritual
community. There were at least three hundred practicing rabbis in
Safed, eighteen rabbinical seminaries, and perhaps up to a hundred
synagogues representing |ews from every country in the Mediterra-
nean and Europe . The fewish immigrants in Safed were imbued wirh
the spirit of returning to God, in light of physically returning to the
Holy Land, and they enjoyed the economic liberties the city had based
on its relation with the world power in Istanbul. This was a crucial
period, one of great spiritual creativiry during which an important
codification of fewish religious law was crystallized by Rabbi /oseph
caro in his universally acclaime d shulhan Arwh (in English, Tbe set
Table). The most famous liturgy of the Friday evening service was
composed by Rabbi Shlomo Alkabetz, the L'chah Dodi ("Let r.rsOo, rny
friend, to moet the brid.e"). This most beloved of all Shabbat poems was
quickly integrated and accepted throughout the lewish world for its
welcome of the queen of shabbat, the shechinnh, andher relationship
to Israel's exile and redemption. Finally, the most organized presenta-
tion of Spanish Kabbalah, Pard.es Rirnonirn (pornegranate orchnrd),
was developed by Rabbi Moshe cordevero (Ramak). This latter work
is a thematic encyclopedia of the Zohnr tradition and includes all
known and litde-known mystical traditions (e.g., Abraham Abulafia,
Heichalot, etc.) up to the sixteenth cenrury. cordevero popularized
Kabbalah among rabbis and seekers in Israel and beyond to the impor-
tant budding centers ofEuropean Kabbalah in Italy under the leadership
of Menachem Azaria of Fano, who spent thousands of pieces of gold
to purchase manuscripts of cordevero from his immediate relatives. He
disseminated these in Italy and north to Poland (Krakow specifically).
Let us look at some of the other events that affected Jews and Iew-
ish mystical traditions in the sixteenth century.
xviii o KarsAr-AH or CxrRroN

In 1520, Suleiman the Magnificent began his rule of the Ottoman

Empire. He is considered the greatest of Ottoman Sultans to rule
Turkey. During this period, the lewish population of Safed included
eight to ten thousand mosdy Spanish and Portuguese Jews who had
escaped persecution by the Spanish Inquisition. For many, their jour-
ney first took them to Fez, Morocco; then Tlemcen, Tunisia; Salonica,
Greece; and Istanbul, Turkey. Those who were not satisfied with con-
ditions in these countries continued on to Northern Israel (Safed)
and |erusalem. The expansion of the Iewish community in the city of
Safed reached close to thirty thousand people by the early seventeenth
century and remained fairly stable until the end of that century, when
the Ottoman Empire began losing its control upon the outer reaches
of its borders.
The aftermath of the Spanish (and later Portuguese) Expulsion
of the |ews generated new messianic reverberations and stirrings
throughout Mediterranean )ewish communities. Two events come to
mind that show how the deep-rooted desires and yearnings of mes-
sianism would affect later events in the circles of Luria, and then in the
seventeenth century with the catastrophic Shabtai Tzvi scandal.
In one event) David Reuvani, a man claiming to be a messenger of
the King of the lost tribes of Israel, proposed to Pope Clement VII in
L524 a military treaty between Christians and ]ews against the Turk-
ish Ottomans. With the Pope's support, Reuvani was received by King
Iohn III of Portugal and aroused enormous messianic fervor among
the Marranos in Portugal. Reuvani was imprisoned in Portugal for
encouraging contersls to return to their Jewish roots and died incar-
cerated. This entire incident was tragically absurd, since most fews
welcomed Islamic rule over persecution by the Spanish Catholics and
their Italian and French allies. I have not seen any studies that explain
the rationale of Reuvani.
Another messianic incident occurred in the year 1525. Solomon
Molco (1500-1532), a convert to Judaism, setded in Salonica where
he preached and wrote of the coming redemption. Born in Lisbon of
clntersl parents as Diogo Piros, he eventually approached Emperor
 INrnooucrroN o xix
Charles V at Regensburg to discuss a plan to join rhe war against the
Turks. He was arrested, marryred, and burned at the stake in Mantua,
Italy, after refusing to revert back to Christianity. It is curious that this
tragedy occurred in the same city that later printed the mystical Zohar
for the first time (I559).
Solomon Molco's writings are filled with messianic but quixotic
visions, seemingly out of rouch with the realiry that the Turkish Mus-
lim government was more sympathetic to its )ewish immigrants than
were Christian governments. Why these pseudo-Messiahs inspired
Marranos is baffling. It shows the enormous desperation and confu-
sion that the Expulsion creared in certain Iewish circles.
One of the most daring attempts to revive the ancient Supreme
Court of /udaism-the Sanhedrin-happened through the efforts of
R. Yacov Berav, the chief rabbi of Safed in the mid-sixteenth century.
Through careful srudy of Maimonides' Mishneh Torah section on the
Talmudic tractate of Sanhed.rin, mingled with the growing fervor of
messianism and the complex needs of returning Marranos, R. Yacov
Berav began to carry out his plan to reinstate the Sanhedrin. He for-
mally reinstituted rabbinic ordination and succeeded in ordaining four
of his exemplary students, including Rabbi foseph Caro and Rabbi
Moshe Trani (the life-long comperitor of Caro for halachic leadership
in Northern Israel). The plan to fully reestablish the Sanhedrin failed
when the Ralbach-Rabbi Levi ibn Chabib, the chief rabbi of Jeru-
salem at the time (I538)-found out and felt threatened that Rabbi
Yacov Berav would monopolize rabbinic power in Palestine. The Ral-
bach gathered together prominent rabbis in |erusalem in opposition,
and the revival of the Sanhedrin failed.
Ralbach composed a lengthy response (the Responsa of Rabbi Leil
Ibn Chabib) in which he refutes the major points of R Yacov Berav.
It would be valuable for someone to do a study of this dispute in
the context of the historical evolution of rabbinic ordination. Even
though Berav failed, Napoleon later created his Napoleonic Sanhe-
drin; this was a gesture on Napoleon's part to empower ]ews with new
civil rights in the Napoleonic Empire .
XX O KABBATAH oF CREATIoN

In 1536 the Ottoman Emperor, Suleiman the Magnificent, began

construction of the wall surrounding the Old City of Jerusalem. Its
completion in 1542, and the repairs of sewers and water cisterns,
made |erusalem attractive to /ewish setders, possibly for the fust time
since before the Crusader period in the eleventh century.
In 1549, Suleiman built a wall around Safed and stationed a gar-
rison of Turkish soldiers there, making it the most protected city in
Palestine at the time. This military protection was another major cause
for the expansion of the lewish population in Safed during the six-
teenth century.
The teachings of the Zohar continued to exert their influence
throughout the mystical enclaves of Fez, Tlemcen, Salonica, Amster-
dam, Mantua, Cremona, and most importantly Safed.
In 1550 Rabbi Moshe Cordevero completed his pardls Rirnonim,
the greatest thematic anthology of the Zohnr and systematic presenta-
tion of that tradition. cordevero was the main exponent of zoharic
Kabbalah and a great popularizer of this mystical symbolism and
exquisite poetic intelpretation of the Hebrew Bible (Torah). Cordevero
continued in his studies to create a seventeen-volume super-commentary
on the Zohar (the Or Tahar) tiat was not published until the I 970s. One
of the reasons why this was not published much earlier may have been
the fiery ascendancy of Lurianic traditions. This may have led publish-
ers, printers, and patrons of Kabbalah in general to have consciously or
unconsciously repressed Cordevero's writings from the public, even
though Cordevero's ethical classic, Tlte Palrn Tree of Deborah (Tornar
Dewrab), continues to be popular ro the present day (with numer-
ous printings influencing the Lithuanian Mussar movement and cer-
tain schools of Hasidism). Nevertheless, Cordevero's Poruegrnnate
Orchnrd. has been relegated to study by Kabbalah experts only.
One of the greatest tragedies-spiritually comparable to the
destruction of the Holy Temple, the Crusader massacres in the eleventh
cennrry, and the Spanish Expulsion----occurred in 1553. After anti-
Semitic Catholic theologians (perhaps /ewish apostates to Christianity
who wished to rise in the hierarchy of the Church) convinced pope
 INrnooucrloN o xxi

Julius III that the Talmud was filled with derogatory remarks about
Christianity, the Pope ordered the Talmud burned in Italy. Conse-
quendy there were mass burnings of the Talmud in Bologna, Ferrara,
and Mantua. It is likely that the original manuscripts of the Babylo-
nian and lerusalem Talmud were obliterated in the bonfues of papd
decrees, since Rome was the oldest lewish community in Europe
(unless the Vatican has retained a manuscript somewhere in her laby-
rinthine holdings).
Iust six years later the new Pope Paul fV professed belief that the
Zohar stpports Christian Trinitarian views, since ,,The Tree of Life,, is
divided by groups of threes. This publicly expressed opinion is prob-
ably a result of the efforts of Pico de Mirandola, a Renaissance sympa-
tlizer of Kabbalah. At any rate, the Pope ordered the first printing of
the Zohar, even tiough he had simultaneously authorized the burning
of more than 12,000 Iewish sacred works. christian occultists consisr-
ing of Renaissance intelligentsia (Mirandola), Italian royalty (Medici),
and power-hungry Jewish apostates began publishing and dissemi-
nating ideas during the Italian Renaissance, claiming that the Zohar
was a secret Christilogical text, with the real meaning of Christianity
and Judaism imbedded within its primary teachings. However, what
they intentionally overlooked were the many negative and derogatory
insinuations directed against non-)ews sprinkled throughout zohaic
literature. (See Yehudah Liebes' Stud.ies in the Zohar.)

The Legend of the Ari

The time was auspicious. This was tre political and intellectual climate
in safed when a young, unknown, mystic rabbi settled in the city in Ls7o,
lived there for less than two years, died in a cholera epidemic with his wife
and nvo sons, and changed the entire )ewish understanding and practice
of Kabbalah for the next four cenruries. Quite an accomplishment for an
obscure thirty-eight-year-old introvert mystic in a sleepy town in North-
ern Israel at the end of the creative but turbulent sixteenth century!
xxii o KalsAI-AH or CnsnrIoN

Isaac Luria- (family name)Ashkenazi (country of origin, Germany)

was born in |erusalem in the Hebrew year 5294 (1534). He was
orphaned at the age of eight. Luria's mother (we do not know her
name) had previously decided to move to Egypt, where she could be
supported by her brother, Mordechai Francis, an affluent tax collector.
Yitzchak Luria grew up in his uncle's house and studied in the
Yeshiva of Rabbi David lbn Zimra (Ridbaz), the greatest halachic
scholar of his time. (Ridbaz's Mngen Daild., a classic mystical text on
the real meaning of the Hebrew aleph bet, has never been analyzed
by scholarship in relation to the history and evolution of Jewish letter
mysticism.) When Luria was fifteen, his uncle gave his daughter as a
wife to the brilliant young scholar. Luria continued studying for the
next two years fully supported by his uncle.
Luria-Ashkenazi met a trader (I have not seen a date mentioned
anywhere or the name of the trader) who was holding a strange eso-
teric work. It was most likely a copy of the Zohar since this text was
fust printed in this time period. According to hagiographic sources,
Isaac Luria asked the man if he would sell the volume (or manuscript)
to him. The man replied that he was not a scholar and had no need
for the work. He would even give these mysterious writings to Rabbi
Isaac as a gift, on one condition: if Isaac would convince his uncle to
absolve taxes on the trader's goods. The young Iewish scholar agreed.
His mystical career had begun.
From that time on he became reclusive, contemplative, and dis-
creet. For six years he studied this text; perhaps by this time new man-
uscripts were acquired. His customs were mysterious. For six days of
the week he would sit on the shores of the Nile in a nondescript hut.
(Some sources have Luria spending his time on an islet in the Nile.)
He would study and meditate constandy, going beyond time, going
beyond knowing when it was night or day. On the eve of the Sabbath,
he would return to his wife to continue his mystical meditations in
relationship rather than in solitude .
After six years (according to the legend described in Shhachei H'a
Ari-In Praise of tbe Ari), he began having dreams whereby a voice
 INrnooucrroN o xxrrr

urged him not to spend even one moment in Egypt. The voice con-
tinued to impart these portentous words: "The student you are to
teach is in Safed, especially one by the name of Chaim" (Chaim Vital-
Calabrese, probably descended from ]ews in Calabria, Sicily). On the
basis of the instructions contained in the dream, Luria with his wife
and two children journeyed to Safed.
At the time, the famous Rabbi Moshe Cordevero was publicly dis-
seminating the teachings of the Zobar, Sefer Tetzirnl., Heichalot, and
the ecstatic methods of Abulafia. (Perhaps he had access to Judah
Albotini's texts of ecstatic practice, The Swlarn Ha Aliyoh-The Lad-
der that Helps One to Ascend, since Albotini lived in ]erusalem dur-
ing the early sixteenth century.) For a period of three months Luria
studied with Cordevero and quoted him as "my Rabbi and Teacher."
Then Cordevero died. As the shrouded body was being carried into
the cemetery Luria had a vision of rwo bonfues following it toward
its resting place. This was an indication to students of Cordevero that
Luria was the heir apparent to Kabbalah leadership in Safed.
When Luria began teaching, he made only slight impressions on
people. Everyone was used to Cordevero's rationalistic style of com-
menting on the Zohar. Luria's approach was to see the entire Zoharic
system as a dynamic interplay of all primary archetypes revealed by the
author of the Zohar. He had few students. Then suddenly, an auspi-
cious meeting happened with anotier budding Kabbalist and former
student of Cordevero-he would be the catalyst for an entire new way
of looking at Jewish mysticism: Rabbi Chaim Vital-Calabrese. Luria
was nine years older than the precocious mystic, and yet according
to reports, Vital thought Luria should be learning from him and not
vlce versa.
One time just out of curiosity Vital showed Luria a passage of the
Zohar and asked him to explain it. (We have no record what specific
piece of the Zobar this was.) Luria responded in such a powerful way,
revealing a new approach in understanding and presenting mysteries
of Torah (sod.ei batorah), that Vital was taken aback. He asked for an
explanation of another piece of the Zohar, and Luria opened up and
xxiv o KersAr-AH or CnmrroN

revealed secrets that cordevero never realized. Another time vital

asked Rabbi Yitzchak Luria for answers and this time he was refused.
For months Vital begged Luria to study with him, but it took Vital
throwing himself at the feet of the master and begging with his entire
soul to be Luria's student. Then Luria accepted him.

Mystical fnitiation
Rabbi Chaim Vital in his diary, The Booh ofVisions (Sefer lfizyonot)-
and it is quoted in In Praise of the Ari-sh'pacbei H'a Ari-menrions
the initiation he had to go through in order to begin receiving the
mystical transmission of Luria.

One time, my master took me to Lake Tiberias (yam Ha

Kineret). We went on a boat towards the middle of the lake.
There, my master took the pitcher lying on the floor of the
boat, filled it up with water, and offered it to me. I drank
from his pitcher. We returned to the shore . As we journeyed
back he explained in his exalted and mysterious style. ,.As
you know, after Miriam the Prophetess died, the Well of
Miriam disappeared. [This was rhe Biblical Well that myste-
riously journeyed with the Israelites through t}re desert for
forty years on their way to the Holy Land, the main water
source for the nation.] According to the Midrash, this sacred
Well is situated in the center of the Yam Ha Kineret. Anyone
who drinks from this well, the gates ofwisdom open for this
person. This is why I offered you the water from the center
of the lake. You are now ready to receive my wisdom.,,

The Ari attracted other important students, including the alleged

Rabbi Israel Sarug and Yosef Ibn Tibul. According to some studies,
Tabul may have been one of the first students to transcribe the words
of the master. Avraham Beruchim was another student of the inner
circle; he was a devout mystic who envisioned the Divine presence
(Shecbinnh) in the guise of a beautiful woman wrapped in sfuouds.
 INtRooucloN O xxv

This vision occurred after Isaac Luria commanded Beruchim to go

to Jerusalem if he wished to avert a decree against himself. Other
early disciples were Rabbi Moshe lonah (the author of the text in this
volume; see end of introduction) and Rabbi Yoseph Arzin. Some say
both of these disciples were co-authors of this text (see yossi Avivi in
Binyan Ariel: Introd.uction t0 the Hornilies of Rabbi Issac Luria).
The text I have translated ("The Gate of Principles,, section of
The Tree of Lrfe), even though it is not the most developed of texts
among the writings of Luria (Kiwei Hn-Ari), is a clear and luminous
presentation of the Ari's early transmission. The last student to be
mentioned is the great personal scribe, the Ari's ,.Boswell,,: Rabbi
chaim vital-calabrese. vital quickly took over the role as secretary
and scribe for Luria and evenrually tried to stop the circulation of the
teaching but he could not. The interest was too strong in safedian
mystical circles, and the word got around that a powerful new inter-
pretation of Kabbalah was manifesting through Isaac Luria and his
students. In homage to his spiritual achievement, Luria was referred
to as the Lion-(in Hebrew, Ari; it is also the acronym of his title
Adonenu Rabbi Yitzchak-our Master Rabbi yitzchak). His students
are referred to as the Lion Cubs (Gurei HaAri).

I{ow Luria Taught

Most of the teaching came about as the Ari journeyed with students
to visit the tombs of ancients, specifically the sages of the Talmud,
whose tombs were located in the surrounding hills of Safed. He
taught his students to practice a kind of meditation that would enable
them to bind their souls with these sages who had died up to a thou-
sand years before . In this way, new secrets were allowed to come into
the world. By practicing "surrendering upon the tombs,, (hishtacbtut)
they would be accessing new wisdom, helping them to understand the
Mystical Tree of Isaac Luria.
Luria was able to intuit the souls of his students. Here is an anecdote
and example of this unique perception. one of his students confided
xxvi o KnrsArAH or CnrRrtoN

mournfully that his wife after many years of marriage could not con-
ceive. The Ari said to him: "I think I know why. There is a ladder in
your house that leads to a water basin where your baby chickens drink
from. They used this stepladder to climb up and down to drink water
for themselves. Your wife removed the ladder for some reason and
caused suffering for these chicks, who could not fly to the water. The
cries ofthese chicks rose to the heavens, and heaven decreed that your
wife would not conceive until she became more aware of the pain of
the fowl and animals in her keeping!"
For a period of eighteen months Luria constandy channeled and
transmitted new interpretations of the Torah, devised meditations on
prayers, and developed ideas of reincarnation and how they applied
to the main characters of the Bible and the sages of the Talmud-and
specifically, how these characters incarnated into himself and all of his
students! Luria devised restorative and healing meditations for every
problem and circumstance that people brought to him. Ultimately,
Luria developed a new cosmology of creation that utilized practically
every branch and school of Jewish mysticism before his time. This
would be equivalent to a modern scientist coming up with a "Unified
Theory" of physics (something that has eluded all scientists including
Einstein and the recent Stephen Hawking). Isaac Luria-Ashkenazi did
exacdy this for Jewish mystical traditions. For this reason) Lurianic
Kabbalah became the dominating force in lewish mystical thought
until the ascendancy of Hasidim in the eighteenth century. The death
of Isaac Luria was in 1572; the death of the Baal Shem Tov was in
I860, at which time Hasidism spread like wildfire throughout Eastern
Europe. This was a period of close to three hundred years that Luri-
anic mysticism held sway.
Two months before he died at the age of thirty-eight, the Ari
walked with his dozen or so students into the hills overlooking the
mountains surrounding Safed. It was Friday afternoon. They were
preparing to welcome the queen of Shabbat. Suddenly the Ari turned
to his students. He said excitedly: "It is time to go to )erusalem. Who
is willing to come with me|"
 INtnooucrroN o xxvii
It must have been quiet. The students were stunned. What were
they thinkingl Perhaps: Is our reacher speaking metaphorically or
symbolically) What does he meanl
One student, we do not know who but he seemed to be speaking
for everyone, replied: "O master we would love to go right now to
lerusalem. We would all be honored. But let us tell our wives and
children that we are going wirh you."
The Ari heard this response and it seemed to be the consensus
among the Lion Cubs (as they would be called in future generations).
He cried out, "Woe to you! You showed no confidence in my invita-
tion. If you would've agreed, we could have flown to |erusalem and
brought about the redemption!"
They walked back to Safed in silence.
One can ask concerning this anecdote: Was Luria insensitive to
women and childrenf Or was he in a state of rapture and ecstasy that
transcended the immediate existential moment) Was he nor con-
cerned with his familyf Or did he have a revelarion that this was really
the moment of redemprion, and that redemption had to be activated
first at the expense of his (and his studenrs') immediate needs and
circumstances)
His students took the practical response . Their families came before
ecstatic visions. Was this the reason why Luria appointed Vital as the
main spokesman for his teaching| Luria would eventually teach only
Vital, and then the rest of the students would study with Vital. Did
Luria lose confidence in his own students and realize that only Rabbi
Chaim Vital would take these teachings to rheir complete conclusionf
When Isaac Luria died suddenly in the cholera epidemic of L572,
Vital commanded all the studenrs (including Rabbi Moshe /onah,
the author of the following text) to return all their notes from the
teachings. Vital claimed it was too dangerous ro have these ideas
circulating without restraint. From then on, the final written form
of the teachings would come through him. The studenrs submitted,
I'm sure begrudgingly. Luria himself had appointed Vital as the main
transmitter and teacher of the new Kabbalah. His students reals,zed at
xxviii o KnnsAr-AH or Cnr,qrroN

the moment of his death what the Master had said months before: "It
is because I am revealing secrets to souls that do not have the capacity,
it has been decreed that I must go back to my true source." Another
time he said, "You all should pray fervently that the Messiah son of
)oseph does not die." (This is an indication of messianic tensions in
early Lurianic circles. )
At his funeral the students unanimously acknowledged that Luria
was in fact the soul of the Messiah son of ]oseph (the Messiah who
would die before the advent of the Messiah son of David).

The Crystallization of Lurianic Kabbalah

For fifteen years following the Ari's death, Lurianic Kabbalah lay
hidden in Palestine . And then a strange evenr occurred. Rabbi Chaim
Vital became ill. According to some, he was an invalid for an entire year.
At one point Vital became so ill he was unconscious. When word got
out concerning Vital's tenuous condition, kabbalists secredy bribed
the younger brother ofVital to give them for a short time the writings
of the Ari that Vital was editing. (Vital had refused to part with them
this entire time.) The brother acquiesced and according to legend (I
find it very hard to believe), one hundred scribes copied a total of six
hundred pages of manuscript writing. At the end ofthe three days Mtal
had recovered. The manuscript pages were discreedy returned and thus
began the first aggressive circulation of Lurianic Kabbahh.
The teaching spread quickly and influentially. In less than rwenty-
five years after the death of Rabbi Yitzchak Luria-fuhkenazi, the Ari
had become the dominant force in lewish mystical circles. These writ-
ings, called "The Six Hundred Pages," were never published until
quite recendy. They were published as the Sefer HaDrushiru (The Booh
of Discowrses) by a traditional publishing house of Kabbalah (Ahavat
Shalom-Jerusalem) in the year L996, close to 420 years (!) after the
work was first edited by an early student (Rabbi Efraim Panzieri) of
Luria-Ashkenazi. This is due to the enormous politics that surrounded
the dissemination of the Kabbalah of the Ari.
 IxrnooucrroN o xxix

Some of the mystical ideas of this brilliant ascetic mystic also sowed
the intellectual seeds for the most disastrous false messianic movement
in the history of ludaism: the Sabbatean movement. This episode is
not the focus of this volume. Nevertheless, since many rabbis in the
seventeenth century knew that the Prophet of Shabtai Tzvi, a Rabbi
Nathan of Gaza, used Lurianic nomenclature to further the mes-
sianic intentions of Shabtai Tzvi, rabbis in Amsterdam and Krakow
proclaimed a prohibition on studying Lurianic Kabbalah before the
age of forty. (I have actually seen the Lurianic style in the works of
Nathan of Gaza in the Library of the Iewish Theological Seminary, and
it is almost impossible to decipher a sabbatean motive in these writ-
ings. They resemble typical Lurianic publications of the seventeenth
century.)
Obviously we are not living in the same generation and circum-
stances as 1666 (the seventeenth-century false messianic movement of
shabtai rzvi).In fact, this is tre generation that is historically being
called the "Post-Frolocaust generation," where any tradition in ]udaism
that enables and empowers Jewish seekers to deepen their understand-
ing and practice of Judaism ought to be welcomed, appreciated, and
honored. The Kabbalah of the Ari (Rabbi yitzchak Luria-Ashkenazi
and his Lion Cubs) is one such tradition.
This work is not limited to a historical, analytical, or legendary
focus; for that there are many studies by academic writers and histori-
ans such as scholem, Dubnow, or Idel. I provide a different emphasis
than standard academic methodology in two areas.
one: The most important aspect of Lurianic Kabbalah is its spiritual
significance and its possible transformation of the students and seekers
who immerse themselves in these traditions.
Two: There is a real possibility of applying these teachings in our
personal lives. To look at the mystical text translated here as a guide
and reality map, tlle following issues need to be raised:
Are we studying Kabbalah because we wish to be known as a kabbalist,
mystic, or Tzaddikf or to get a Ph.D. in Jewish studies) Are we studying
Kabbdah because we are bored and curious) Are we studying Kabbalah
xxx o KensnL\H or CRrarroN

because of a recent article we perused n Time or Naaxweek. magazinel

You must also ask whether your study of Kabbalah is an intellectual chal-
lenge rather than a spiritual quest for truth and the possible transforma-
tion of the ego (which is the goal of all Jewish mystical writings).
Ideally, the following questions will be asked as well: Is Kabbalah
the path that will answer some profound spiritual questions thar
are constantly vexing mef Will Kabbalah give me the practical and
theoretical tools to live a profoundly meaningful lifef Will Kabbalah
empower me spiritually so that I will have the spiritual power and wis-
dom to empower my loved onesl
Kabbalah is a spiritual tradition whose aim is to transform. Never-
theless, each of us must understand our very own circumstances and
conditions enough to know which tradition will make our lives more
meaningful. The Kabbalah of the Ari, as it is known in the world of
Jewish thought, is one such path. It is a path that this writer finds very
valuable for one who has the patience to enter into the symbolism that
has been developing since the twelfth or even the tenth century. For
the past thirty years I have been studying and practicing every mystical
path in the |ewish tradition. The way of the Ari or Rabbi Isaac Luria
takes a strict ritualistic tradition and shows its meditative and transfor-
mative possibilities.

Kabbalah's Place in ]udaism

I have speculated that there are four traditions in Judaism, and they
are briefly noted as follows:

(l)The Way of Purification

(2) The Way of Transformation
(3) The Visionary Way
(4) The Seculay'Nationalistic Way

At this moment in history it that most Iews in the world

seems
identifl, with the national and/or secular approach to being Jews. The
 INrnooucrroN o xxxi

less numerous but influential orthodox traditiondists identify with the

way of purification: this is the way of halachah and MesoraZ. There is
a growing interest in Kabbalah, the way of transformation, but the
motives of some seekers can be perplexing and disturbing.
Whenever I teach Kabbalah or Jewish mysticism, I always preface
the course or lecture with the question: What do you want to get out
of Kabbalah|
The answers range among the following examples: "I'm looking
for a spiritual path." (fu long as I don't have to commit to anything!)
"Kabbalah will make me wealthy." "Kabbalah will make me sexy."
"Kabbalah will make me powerful." "I'm wondering what I'm miss-
ing in ludaism." "I'm curious." And so forth. It is very rare to hear
someone say "I wish to transform my life and Kabbalah will help me."
Or, "I would like to study Kabbalah so that I can get close to God."
The Kabbalah of Luria and his School is a path utilizing a complex
system to transform a tradition that has gone through enormous
changes in the past three thousand years (and in some areas has never
changed).
In one sense, Lurianic meditations are the most imaginative and
complex contemplations ever devised in the history of |udaism. These
med.itations clearly guide the practitioner tolvard a complete trans-
formation on all levels of consciousness, until one can attain a wnio
mystica-a mystical union with God. Yet the Lurianic tradition also
contains some of the most stringent and austere practices of Judaism.
This is the great paradox of Kabbalah. It is the path of complete trans-
formation when one meditates on the mandalas of evolutionary cos-
mologies as they link up with Jewish religious practices. And yet, this
path contains some of the most reactionary attitudes in the history of
Judaism, in relation to sins, penance, women, souls, punishment, non-
|ews, homosexuals, and intimacy.
The question is, why the disparity between the sublime, expansive
consciousness of its meditations and cosmologtr, and the rigidiry of atti-
tude toward many practicesf I believe the following conclusions may
be controversial, but the publishing of this text is controversial, thus I
xxxii o KarserAH or CnrerroN

will continue ro take a risk. Isaac Luria and chaim vital understood
consciously or unconsciously that these teachings and meditation prac-
tices were very revolutionary in the acceptance of an interdependency
between the highest and lowest realms in existence. They understood
that by practicing these meditations and through intense immersion
into these teachings, one could easily transcend the mundane. A
practitioner could harbor the dangerous illusion that there was only
higher consciousness-thinking that one needed only to medirate
upon God's Names, or liberate oneself through the study of these
texts to the point that externol practice was no longer needed. )ewish
ritual law theoretically then would disappear into the cosmic realm of
pure sef,rot and the manifestation of Cosmic Archetypes such as the
Great countenance or the Great Mother Irna llaoh. There would be
nothing left of the essenrial anchors and grounding factors of lewish
religious and communal life. Thus, the founders of this school of Kab-
balah devised and included within their system a comprehensive series
of austerities and mental and emotional attitudes that would maintain
the existing sysrem of rorah traditions so trat Jewish traditional con-
tinuity would remain in place.
History provided the worst-case scenario to confirm tiese afore-
mentioned suspicions in the Sabbatean misadventure and the follow-
ing Frankist disaster. In the seventeenth century Shabtai rzvi not only
saw himself as the fulfillment of the law but converted to Islam when
the other option was to be beheaded by the Caliph of Istanbul. Iacob
Frank used the sacred idea of Lurianic Kabbalah-*the redeeming of
the uapped sparks from the depths"-as an excuse to encourage his
disciples to commit incest, adultery, and finally to convert en ma.sse to
christianity. He also convinced Polish catholic authorities of Kami-
niezc to burn and destroy thousands of volumes of talmudic tracts in
the early eighteenth century-all in the name of redeeming the sparks
from the depths.
We see how sacred teaching can be used for ulterior motives in the
worst way. However, I must clearly say that this absolutely does not
apply to this generation. This is a generation of sincere seekers roored,
 INrnonucrroN O xxxiii

on one side, in the great prosperity of America of the past fifty years,
while on the other side still linked, for good reason, to the great anger
and despair of the Holocaust generation (which I believe is embedded
in the collective consciousness of world |ewry). Lastly there is within
a majority of |ews a sense of connection to /udaism solely through
the existence of the political and national entity of the State of Israel.
Now, while it is wonderful that so many millions of |ews have a reason
to remain lewish, this fact is nor strong enough to assuage the spiritual
confusion and profound inner questioning of many Jewish seekers in
this postmodernist generation. Knowing that there is affluence in their
lives, knowing that there is Medinat Yisrael [the State of Israel] to be
proud of, did not stop literally hundreds of thousands of crirne d.e la
crirne mosdy secular ]ewish seekers from becoming Zen Buddhists,
Tibetan Buddhists, Sufi Muslims, Reborn Christians, and New Age
yogis and yoginis.
Meanwhile, the profound worldview and transformational medita-
tion practices of Kabbalah (Luria or other systems such as the Abula-
fian School, Geronese School, Provencal School, or Castellan -Zoharic
School) have the timeless power and wisdom capacity to imbue prac-
titioners with a meaningful understanding of life and to nurture the
unfolding of the soul. I don't limit the answer to Kabbalah; I include
certain hasidic schools and principles such as the Direct Path to God of
the Baal Shem Tov, the Personal Talking to God method of the Rabbi
Nachman's School, the Habad Way of Theosophical Contemplation,
and the Positivistic Radical Determinism of the Ishbitzer-Radziner
School as other ways and methods that can benefit |ewish seekers.

Importance of This Text

The text of this volume is: "The Gate of Principles,, of The Tree of
Life.It is important for a number of reasons:
(l ) It contains very important early and less complicated version
a
of Isaac Luria's radical evolutionary description of the unfolding of
creation.
xxxiv o Kalser-{H op CRrRrroN

(2) Itcontains insightful descriptions of cosmic union linked to

human biological processes, including cosmic kissing, cosmic sexual
union, gestation, birth, nursing, and maturation of Cosmic Arche-
types as they affect human beings. Commentaries are provided on
some of the important characters and heroes of the Bible in their rela-
tion to the unfolding of higher realms.
(3) It contains early instructions on daily confessional meditations
and what they mean as far as the restoration of the misalignment
within physical existence.
(4) Here we have "The Gay Tikkun." This text contains a starding
realignment meditation on male homosexualiry leading me to the
conclusion that there were incidents of homosexualiry among the
students of Isaac Luria. In private conversations with the late Rabbi
Aryeh Kaplan, I discussed the controversial Sltanr Hn Tichud.irn (The
Gate of Unifications). The question did come up concerning the pos-
sibility of homosexualiry in the Lurianic circles, and Kaplan responded,
"This Tikkun did not reflect at all on the students of the Ari but it was
in reference to 'strange thoughts' of certain students who had con-
fided in their master, who gave this person a mental meditation which
would restore his spiritual condition." However, it is true that there
were incidences of homosexuality in Safed in this time period, and it
is very likely the Ari explained and imparted these meditations so that
in the spirit of altruism there would be a general Tikkun in Safed. (See
my forthco ming Se cret C ont ers ati ons.)
These meditations lead me to believe that on one hand, rypical
fewish attitudes concerning homosexuality were very much in place
in sixteenth-century Northern Israel. Flowever, upon analyzing this
complex meditation, which I have named "The Gay Tihhwn-A,Medi-
tation upon the Restoration of a Soul," I find something extraordi-
nary. Isaac Luria initiated an attitudinal revolution by implying in this
complex meditation that ultimately what one bas to d.o is transforrn the
rnind. throush concentrated visualizations of God Name permuta-
tions. It is through this method of visualizing that the individual is
transformed. Even though many fasts are also required to catalyze
 INrnorucrroN o xxxv

this practice, intrinsically within the contemplative methodology of

the meditation, one's soul is restored, healed, and realigned. We do
not find this kind of thinking in Judaism until this moment of history.
Another point that must be stared: it is very likely that Luria gave this
meditation to a man of great intellectual and mystical capacity. One
would have to be so inclined to be able to visually permute Divine
Names in such a complex fashion as stated in this text.
A final issue is-why was this inserted as the opening gateway to the
"Tree of Life"f Perhaps it is for this reason alone that traditional Luri-
anic Ashkenazik and Sephardic schools skip this section and claim that
this must be learned after one has completed studying the entire "Tree
of Life"! For good reason-a meditation-Tikkun on homosexualiry
descriptions of kissing and cosmic sexual union, and breast feeding as
a stage of cosmic nurturing and development make for controversial
reading from an orthodox rabbinical perspecrive!
(5) Authorship. I studied a number of texrs of Rabbi Menachem
Azariah de Fano (the Dean of Italian Kabbalah in the late sixteenth
century), including his lhnfei Tonah (The Wings of the Dow). I also
studied the original manuscript of the IOnfei Tonah of Rabbi Moshe
lonah, one of the early direct students of the Ari. I specifically refer to
the late Professor Alexander Altmann's analysis (see bibliography) of
the influence of Luria upon Rabbi Menachem Azariah de Fano. Alt-
mann brilliantly compares the original Kanfei Tonah of Rabbi Moshe
|onah with Rabbi de Fano's writings and shows how de Fano's Wings
of the Dow is actually an elaboration of Jonah's Wings (among other
conclusions). Altmann acknowledges Moshe Idel as the transcriptor
of the manuscript fragments. I would also like to acknowledge M.
Kallus for acquiring the actual manuscript facsimile copy of the origi-
nal lhnfei Tonab from the Hebrew University Microfilm Collection
and deciphering enough of the rext so that I could see for myself the
similarities between the texts. When I studied these pieces and com-
pared them to "The Gate of Principle s" of The T,ee of Life,I clearly
saw enormous similarities among all three texts. It is obvious that
"The Gate of Principles" is an abbreviated version of the original and
xxxvi o KeesArAH or CnrnrroN

complete unpublished manuscript of Moshe Jonah's lGnfei Tonah,

and that de Fano's Kanfei Tonah is an elaborate commentary on the
original lGnfei Tonah of Rabbi Moshe Jonah.
This is very important, because we believe that the first Lurianic
teachings to arrive in Italy (after the decree to withhold Lurianic
teachings was placed upon the students by R. Chaim Vital) most likely
came from Rabbi Yisrael Sarug, the alleged personal disciple of Luria.
"Alleged" because Scholem in his studies claimed that Sarug was an
imposter and that he received certain texts from the earliest students
of the Ari. I cannot verifli either way since I have not seen Scholem's
proof. Nevertheless, it is generally agreed that it was Sarug who was
the main transmitter of Lurianic Kabbalah to Italy, and from there it
was disseminated to Poland and Eastern Europe. We also know that
there was a connection between Sarug and de Fano. Since Wings of
tbe Doye was the first Lurianic text published by de Fano and widely
circulated throughout Iewish mystical circles (in Italy and Poland), it is
possible to assume that Sarug was disseminating Moshe |onah's texts!
The conclusion of this speculation is that "The Gate of Principles"
may be the source of a much more important text than I originally
assumed. I am convinced that "The Gate of Principles" of Tl,te Tree
of Life is the abridged, edited version of the repressed Moshe Jonah
transmission of Lurianic Kabbalah. One of the proofs is within the
editing that took place (whether it was through R. C. Vital or R
M. Papyrus is uncertain); in the published version of "The Gate of
Principles" of the Etz Hairn, no mention is made of tzirntzum (cos-
mic constriction), a primary concept in Lurianic thinking; in the
manuscript of R. Moshe fonah's lGnfei Tonah it is clearly mentioned.
When Rabbi Meir Papyrus (Poprush) edited and published the final
version the Etz Hniyn-"The Tree of Life"-he inserted this text as
the first Gate, knowing that it was actually a prototype and forerunner
to Chaim Vital's writings that eventually became the most important
source texts of the Etz Hnirn. Those scholars (religious or secular)
who instruct their students to skip this text are consciously or uncon-
sciously continuing the repression ofthe earliest writings ofperhaps the
 INrnooucrroN O xxxvii

fust students of the Ari. I would boldly claim even further, on the basis
of what I have studied over many years, that there is a link berween
the aforementioned texts and the important discourse of Yoseph Ibn
Tabul in his Drush Heftzi Ba (published erroneously as the writings
of Chaim Vital in Matnat Koben, according to Scholem's research)
and the Lurianic writings ofYisrael Sarug. It is to be assumed that the
future goal of research by the academy or orthodox kabbalists is for
someone to publish a comprehensive survey and analysis of the early
Kabbalah of Isaac Luria-Ashkenazi and to demonstrate the d.ffirences
(textunl and conceptual) fromthe final recensions in the writings of R.
Yaacov Tzemach and his disciple R Meir Poppers Papyrus, the actual
editor of the published Tree of Life.
(6) There is an important early commentary/meditation on the rec-
itation of the Sherna, t-Ile most fundamental prayer of /ewish liturgy.
(7) This is a complete reformatting of an entire Lurianic Kabbalah
text from a strict prose format (which would be a difficult challenge
for the general reader) into a poetic reading comparable to the stylistic
approaches of Professors Everett Fox and his reformatting of the Bible
in The Five Boohs of Mwes, Daniel Flanan Matt and his reformatting
of selections from the Zohar in Zohar-Booh of Enlightenment, and
Arthur Green's reformatting of classic short pieces of hasidic teachings
on prayer in Tour Word. Is Fire.
(8) An alphabetized Glossary of all the major concepts elaborated
upon in this text is appended, excluding rhe most technical linguistic/
mathematical permutations of Hebrew words and God's Names. This
Glossary is a veritable nomenclarure to the Kabbalah of Luria and
his sources in the Zohar, the Bible, and talmudic traditions. The first
edition contained this Glossary; however, it was organized by chapter
rather than alphabetized. This new version is more user-friendly.
(9)Also included is an expanded bibliography of all major English
and Hebrew articles and books on Lurianic Kabbalah.
(10) The first edition did not contain an index. Requests by readers
urged me to have a firll subject and person index in this new edition.
xxxviii o KassArAH op CRrauoN

( I I ) This e dition contains five pages of new translations at the end

of "The Gate of Principles." When the first edition was published, I
accidentally substituted the Yafa Sha'a commentary, which was printed
at the bottom of the page. This has been corrected in the new edition.
It is an important teaching on the mystical legacy that the Divine Par-
ents impart to their Divine Children, and how and when it is done.
( I2) In this edition the Hebrew versions have been removed since it
has been established that the market for this book is mosdy an English
readership.
Finally, this work is ultimately a proposal for the complete rransla-
tion of the Etz Hniru of Rabbi Yitzchak Luria-Ashkenazi: The Ari.
This will include the annotations and commentaries of the editors
of this tradition such as Rabbi Chaim Vital-Calabrese, Rabbi Yoseph
Ibn Tabul, Rabbi Moshe |onah, Rabbi Yisrael Sarug, Rabbi Yaacov
Tzemach, Rabbi Nathan Spira of Jerusalem, and finally the publisher
of the Etz Hniru (and disciple of Tzemach), the prolific Rabbi Meir
Papyrus (Poprush).
First Edition Completed Rosh Chodesh [New Moon] Adar 5758
( 1998 ), Western Massachusetts

Second Edition Completed Rosh Chodesh [New Moon] Ellul

5764 (2004), Berkeley, California
 Woms CoNsur,rED FoR rrrn INrroDUCTroN
English Works Consulted

Avi-Tonnh, Michoel, ed,. A History of tbe Holy Land. (New York:

Macmillan, L9 69), pp. 262-2 64, 267, 27 0, 27 2-280.
Beinart, Haim, ed. Tbe Sephard.i Legacy (Jerusalem: Magnes Press,
1992). The following articles: "The Spanish Exiles in the Holy
Land," by Avraham David, pp.96-97,I00-l0l; "The Sephardim
in the Ottoman Empire in the Sixteenth Century," by |oseph
Hacker; "The |ews in the Ottoman Empire," by |acob Barnai;
"Spanish Kabbalah after the Expulsion," by Moshe Idel.
Ben Sasson, H. H., ed. A History of the Jewish People (Cambridge:
Harvard University Press, English translation, copyright L976),pp.
612-645.
Dubnov, Simon. History of the Jews, Yohtme 3. "From the Later
Middle Ages to the Renaissance," translated by Moshe Spiegel. See
Chapter 3, "The Awakening of the Oriental Center," pp. 499 tlll
end ofchapter.
Gilbert, Martin. Jewish History Atlns (New York: Collier Books,
re76).
Gribetz,ludah, with Greenstein, EdwardL., and Stein, Regina S. The
Tirnetnbles of Jewish History: A Cbronology of the Most Irnportant
People ond. Etents in Jewisb History (New York: Simon and Schuster,
ree3).
Grun, Bernard. The Tiruetables of History-A Horizontal Linhage of
People and. Events(New York: Simon and Schuster, I99I ).
Lewis, Bernard. Tlte Jews of Islarn (Princeton: Princeton University
Press, 1984), pp. I20-I35.
Raphael, Chaim. Tl.te Road. to Bnbylon: Tbe Story of Sephard.i nnd.
Oriental Jews (London: Weidenfeld, I985), pp. I40-I4)..
Rossof, David. Snfed; The Mystical City (Jerusalem: Sha'ar Books,
r99r ).

xxxrx
xl o Knssnr-{H op CnrRrroN

Ilebrew Works Consulted

A. 2., ed.. Sefer Hizyonot sbel Rabi Haim. Vital.'Ihe Book

,Ascoli, Dr.
of Visions, by Rabbi Chaim Vital (Jerusalem: Mosad Horav Kuk,
1953) tav' shin' ywd.' d.alet' (5714).
Avivi, Yossi-Binyan Ariel. Introduction to the Hornilies of R. Isnac
Lurin: Based. 0n the Writings and. Those of His Disciple R. Chairn
Vital (Jerwalem: Misgav Yerushalayim-Institute for Research on
the Sephardic and Oriental Heritage, 1987).
Benayahu, Meir. Tlte Toldoth Ha-fui-The History of the Text and. Its
llistorical Source;Luria's "Manner of Life and Devotion,,
Vnlue as a
(Hanhngoth Doctoral dissertation, Hebrew Universiry |erusalem,
le63).
Benayahu, Meir. Sefer Toldot Ha Ari (actual text in Hebrew)
(|erusalem: Machon Ben Tzvi, Hebrew University Press).
Chnyei Ha-Arizal rne Kinei Muhurchay znl. The Life of the Arizal
through the Writings of Rabbi Chaim Vital of Blessed Memory
(Jerusalem: Machon Daat Yoseph, 1990).
Fano, Menachem AzariahDe. Tonat Elern (Lerr,berg, 1859).
Fano, Menachem AzariahDe. KanfeiTonnb (Irmberg, 1884).
Hillel, Rabbi Y. M. Kiwanei L'dorot-ClariSring the Evolution of the
Writing and Editing of the Teaching of the Ari-zal (Compare with
Avivi's magnum opus) (]erusalem: Ahavat Shalom, 1993).
Hillel, Rabbi Y. M. Ha Ari-V'Gurny (The Lion and His Cubs).
The Letters of Rabbi Shlomo Shlomil, an Early Redacter of the
Hagiography of Luria (|erusalem: Ahavat Shalom, 1992).
Hillel, Rabbi Y. M. Shipchei Ha Ari-Complete with Commentary
(Compare the writings of R. Chaim Vital with the published
version of In Prnise of the Ari. Compare with Benayahu's work on
the subject.) (/erusalem, I99l).
 INmonucrroN o xli
Horodetzky, S. A,. Torat Ha Kabbalab shel Ha-Ari v'Rechap-The
Teaching of Kabbalah of the Ari and Rabbi Chaim Vital (The best
anthology of Lurianic mysticism. Would be worthwhile to have
reprinted and translated for English readers.) (Tel Aviv: ,.Printed in
Palestine," 1947).
Kahana, David. Tbldot Hn Mehabalim. Reprint from Odessa.
()erusalem: Mekor, 197 O),pp. 3-53.
 Author's Note

How ro Sruoy Turs Tsxr

Methodology of Lurianic Kabbalah
A reader must simultaneously keep many dimensions within the
mind's eye . There are different systems that constantly interface with
each other, with countless variations of ascents/descents/actions/
reactions/interactions. Even though the Lurianic system is mecha-
nistic in the description of its fundamental structures, nevertheless,
the way everything moves within the system is relativistic. There are
infinite arrays of variations that make it impossible to cre ate formulas
that could predict certain behavior. Each of these sysrems never oper-
ates separately. For example, when discussing the Four Worlds, which
this text begins to describe as Emanation, one can't discuss the Four
Worlds alone. In Lurianic Kabbalah they synergistically work with the
ten sefi.rot, which become the five major archeq,pes, who are the mani-
festations of different Divine Names and Letters as they manifest or
d.e -rnanifest in pre-cosmic history.

Perhaps for these reasons, since his system linked so many different
traditions, Rabbi Isaac Luria gained numerous adherents in a short
time. Here was a mystic who brought all lewish mystical trends into a
dynamic working system. Even though it was difficult to comprehend,
it intrigued coundess seekers who delved into the system.

xliii
xliv o KRSsRL{H op CrrarroN

The Elements of the System

I. The cosmic dimensions of existence: Emanation, Creation, For-
mation, and Action
2. The different qualities of light as they manifest through cosmic
dimensions. The ten sefi.rot (cosmic energy centers): Crown, Wisdom/
Intuition, Love, Strength, Beauty, Endurance, Praise, the Base (Foun-
dation), and Sovereignty (kingship-royalty-nobility-stewardship).
3. How the cosmic dimensions and the qualities of light corre-
spond to each other and to the development of the cosmic bodies:
The thirty-two pathways (the number of intersections of the above ten
centers) of the Tree of Life.
4. Five Cosmic Archetypes, which include the Ancient One; the
Great Macro Face, which includes the union of the Great Father and
Great Mother principle embedded within creation; the Divine minia-
ture male (Little Face ) and the Divine miniature female (Feminine).
5. How do these energies, lights, pathways, and Divine entities
work together to create a living reality map that interfaces with reality
as we know itl This is the subject matter for all Lurianic texts. Thus,
the text utilizes anthropomorphic terms) that is, "The Base (phallus)
of the Great Face," and so forth. The writings of the Ari are to be read
as essentially a super-commentary and an expansion of the cosmology
of the Zobar tradition, as can be clearly seen by the enormous empha-
sis of quotations from the Zohar throughout the writings of the Ari.
This complex methodology continued to unify many strands of Jewish
mystical tradition in the Ari's discourses.
 Aurson's Norp o xlv

The Meaning of These Esoteric Concepts

l. Erunnationis the all-encompassing principle of the beginning of
all things.
2.The Bond.ed. Dimension and the World. of Points are stages within
Emanation.
3. The terms Crown and Sowreignty (the aleph and tav or rhe alpha and
omega) are specifically manifestations occurring within these dimensions.

4. The Great Face is the all-encompassing crearive principle in the

universe.

5. The Father and Mother are specific principles of creative energy

within the Great Face. They are the most idealized forms of creative
energy humans can conceptualize. However, they are not human con-
cepts. They transcend the human ideal ofFather/Morher. They become
a fixed cosmic union ever present in creation, beyond the human reality.
Nevertheless, this conceptualized union, giving sustenance to existence,
can be meditated upon in the mind and heart, ro empower the one who
is praying or the one who is performing a righteous act.

6. The Father (or Wisd.om) is one of rwo crystallized entities within

the Great Face.
.The second crystallized entiry is called the Mother (or
7 Intuition-
Understanding).
8. The Linle Fnce (or divine micro-countenance) is the crystallization
of the points that become two energy centers within. They are known
as tlre Six Diyections, or the unification of six sporadic energy centers
called sefi.rot. They are called the Litde Face, in contradistinction to the
Great Face. This entity is more specifically related to human existence.
In kabbalistic tradition this is called the "Holy One blessed be He." The
corresponding feminine partner is the concluding entity, who is called
Sovereignty (Malhuth) and, spiritually speaking, rhe Shechinnh--<he
Divine Presence of God. More specifically, She is the actual and concep-
tual perception of any manifestation of God in the earthly realm.
xlvi o KRSSALAH or CnrRrroN

PususHrNG HrsroRy oF LunraNrc KaseAr-AH

A Concise Overview
As the Ari taught his cosmic system to his students, realizations of
these mysteries appeared in his mind's eye. In light of his teaching
style there was great confusion among the students as to what was
t}te essence of the teaching. What was theoreticalf What was practicalf
What was a meditationf Only after years of editing by the primary edi-
tors of the School of Luria do we begin to see all the specific thematic
categories of Lurianic wisdom. It actually took close to two hundred
years) from the death of the ki (1572) until the final recensions were
found, edited, and published in the hasidic stronghold of Korets
(1780). Only then could the world receive the final and complete
edited version of Lurianic teachings in the publishing of The Tree of
Life (Etz Hnirn). The question is, why did it take so long to accom-
plish this task)
The first writings that circulated in Jerusalem and Damascus were
called the "Eight Gates" (or the First Edition), with separate sections
on theory, prayer, the cycle of the year, reincarnation, biblical eso-
teric exegesis, talmudic esoteric exegesis, atonement) and meditative
practices. The second. editor was Rabbi Samuel Vital, the son of Rabbi
Chaim Vital, who was the primary scribe and fi.rst editor of Rabbi Isaac
Luria's mystical transmission.
The Tree of Ltfe, The Fruits of the Tree, and The Branches of the
Tree of the third. and fourth editors were published and circulated
in Poland and Lithuania before they were distributed in Israel and
Syria.
Finally, in the midst of these publishing endeavors, in the mid-
seventeenth century R. Moshe Chaim Luzzato published books that
codified all of the principles (or so he claimed) of Lurianic mysticism.
Lrzzato's great achievement, paradoxically was also a failure. For in
the process of extracting and codifuing the texts, he lost the original
 Atmrorls Nors o xlvii

flavor and ecstatic passion contained within the stream of conscious-

ness that v/as so integral to fsaac Luria's wisdom discourses. This
spirit is contained in the early versions of his teachings, such as the
Present text.
Kabbalah
of Creation
 Cneprrn I

A Discoarse on the Natan e of

Circwlnr a.nd Straight Energies

RpnDER's Norss
Narrative of the Origins and
Spiritual Evolution of Creation

Stage One of Creation

In this opening chapter God's intention behind the creation is
described as altruistic. The text proceeds to describe the spiritual
evolution of creation. First, there is a description of the early stages of
pre-creation.
There is a cosmic realm called the "Bonded" Dimension. In this
realm there is no differentiation in the way God manifests between
the lights and vessels (or between luminosity and its limitations) of
this dimension.
There are "ten points" located within a space realm called Emana-
tion. Emanation is the first of four conceptual space realms where
Divine manifestations occur. Within each of these space realms there
exists the crest and the valley, which in Kabbalah are referred to as the
Crown (the peak) and Sovereignty (the valley). The text continues
with the unfolding process of these dimensions.
God manifested a point containing ten points. This stage is called
the Bonded Dimension. There is no differentiation.
Included within this stage is the all-encompassing general dimen-
sion called Emanation. This is the first of four dimensions that are the
4o KassAr-As op CnrartoN

all-encompassing shells of systems guiding all creation. The zenith of

each dimension is an energy center called the Crown. The spiraling of
energy through each dimension completes its "circuit," as it were, by
connecting to the energy center called Sovereignty. Thus, a complete
circuit is created.
Included within rhis state of spiraling energy is rhe ..vessel with the
soul." It is curiously compared to a snail, "whose garment is part of
its body." Why is a snail mentioned, out of all creatures, as the quint-
essential metaphor for the beginning of creationl Just as a snail is
androgynous, the universe in its origin was also androgynous.
The light of creation conrinues to develop with an acknowledg-
ment of "inner and outer lights." Expansion of energy begins with the
uppermost point, called the Crown, and concludes with the lowest,
called Sovereignty.
The energetic lights of creation spiral downward in a careful pro-
gression toward reality. Nevertheless, this stage of creation is chaotic.
It has not achieved a dynamic interdependence within the other sys-
tems. The universe is not yet integrative within itself.
Once the lights of creation descend, this initiates a new stage of cre-
ation, called the "World of Points." This means that all those bonded
and undifferentiated points of light have begun to divide and distrib-
ute their energy throughout all the other points of creation (or energy
centers within this cosmological system).
The transcendent power of light creares the inner and outer quali-
ties of light for the benefit of the qualities below it. That which is
closest to the light source has no "veil." As "lights" are created with
less potency, opaque veils protect them until the most delicate grada-
tion of light has but a tiny aperture where only one point of light can
pierce through.
 Tsp Nerurp op Crncur.,rr.lNo Srnrucrrr ENrrclx o 5

The Wedding Ceremony As

Cosmic Re-Enactment of Creation
In the midst of describing the spiraling descent of lights and not-
ing the equdity of the Six Directions (referring to the ancient idea
in the Sefer Tetziral of Six Primary Directions----east, west) south,
north, height, and depth-a comparison is drawn to a lewish wed-
ding ritual.
Before the conclusion of the wedding ritual, the bride is escorted
around her groom seven times beneath the wedding canopy (the
chuppah). This is a cosmic mystery, as the Ari indicates. When the
bride walks around the groom, this reawakens people to the original
processes of creation. This praxis is a catalyst for the recreation of the
spiraling movement of the Six Directions (the Litde Face), culminat-
ing in the meeting with Sovereignty. Upon the completion of the
seven circles, the bride has ritualistically bonded with r}re groom on a
cosmic level. She has re-enacted the process of creation. This empow-
ers the wedding ceremony and ensures its success.
The Ari constandy reveals secrers of lewish rituals throughout
many Lurianic texts. However, in many texts, the revelation of Jewish
ritual mysteries happens sirnubaneously in the narrative of the cosmic
unfolding.

The Narrative of Cosmic Progressions:

The Cosmic Collapse of Light
The progression of enveloping and inward-directed (exploding
and imploding) light conrinues to manifests through the energy
centers called the Crown, Wisdom, Intuition, the Six Directions, and
Sovereignty.
In this text the Ari does not specify the aspects of the six directions.
They are: Love, Strength, Beauty, Foundation (or the Base), and Sov-
ereignty. He is not concerned with specific and elaborate explanations
of the sef.rot, as many Iewish mystics (thirteenth through the fifteenth
6o KassAHH op Cr.rnrloN

century) had written about, as we see in the handbooks of R. Moshe

De Leon of Guadalajara, R. Joseph Gikitalia (Gikatilla), and R. Abra-
ham of Cologne. Rather, the Ari is concerned with the culmination
of these energy manifestations, conceptual entities, and archetypes
becoming personified beings, as they are alluded to quite mysteriously
in the Zohar.In the writings of the Ari they are given full explanations
and are endlessly analyzed and meditated upon.
Why did the Ari specifl, in great detail all the countless steps of the
crystallization of light in the process of creationf The Ari came to a
specific realization resulting from many years of constant study and
meditation upon newly acquired mystical texts (most likely, it was the
Zohar, published in 1558 in Mantua and Cremona, Italy). FIe was
describing a very radical vision of creation.
The Ari's intention was to describe through these ideas the most
perfect system explaining Creation. He sought to explain the ways in
which God manifests in the universe and why certain humans were
crucial models in the unfolding relationship with God; he was particu-
larly interested in Adam and Eve, lacob and Rachel, Israel and Leah,
and Moses.
Thus, each and every step of the way was crucial in developing the
perfect system. The many codifiers, editors, and annotators of the
Lurianic system, such as R. Chaim Vital, his son R. Shmuel Vital, R.
Yaacov Tzemach, R. Meir Poppers, R. Natan Shapiro, and R. M. C.
Ltzzato, never explain clearly the wby's of the system.r
The real objective of traditional kabbalists was not to understand
but rather to train their minds to encompass the system in their mind's
eye. It was as if whatever the Ari uttered was Divine. His ideas were
not to be questioned or analyzed. The goal of the Ari's cosmic project,
as it were, was to absorb the systern and thus be transformed by becom-
ing the system within one's consciousness!
This approach was in contradistinction to R. M. Cordevero's Kab-
balah, where there were elaborate rational, philosophical explanations
offered for the many mystical ideas described. (See Shiwr Kornnlt,
Elernah Rabati, Or Tahar, and Pord.es Rirnonirn).
 Trn Narunr op Crncur,qr.eNo Srnercrr ENrncrcs o 7

The Cosmic Collapse of Light

The discourse continues with t}re narrative of cosmic light collapse.
Even the energy center of Intuitive-Understanding does not have full
capacity to receive Wisdom's light. She receives light indirecdy from
Wisdom. Each light that receives light above it is destroyed, shattered,
or collapsed. It is not clear what the word shatter (sheilra) means, but
in scientific circles there has been much discussion of the collapse of
stars. Can this be what the Ari was talking about in the shattering of
the vesselsf Could he have intuited the prototype of cosmic systems as
described in New Science speculations)
All these collapsed light energies are compared to the biblical
deaths of the Canaanite kings. There were seven kings who, one by
one, perished, perhaps because no one could or would make alliances
with the other kings. Only the last one) a King Hadad,lived and, curi-
ously enough, his queen was mentioned for the fust time; her name
was Mehitabel. The other kings did not seem to have wives.
Why did the Ari choose this obscure biblical episode to describe
one of the most devastating moments in the biblical story of Creationf
Why didn't the Ari utilize the story of the Great Deluge or the story of
t}re tower of Babel or the killing by Cain of his brother Abell Perhaps
it is because a queen is mentioned for the fust time in a biblical story.
Since Queenship, or Sovereignty, figures as the primary seal of the
kabbalistic reality map, that is, *The Tree of Life ," it was the perfect
motif to include within this mystical system. It was also a wake-up call
for all biblical exegetics to look at the Bible with new methodologies
of mystical exegesis. If the |ewish mystic could look at an obscure bib-
lical text and see within it a major cataclysmic event in the evolution
of the universe, what else would the Bible reveal)
The quintessential message of the Ari is Holy Relationship. Holy
Relationship is the sustainer and destroyer of the universe. If King
Hadad survived this apocalyptic catastrophe, it was because of Queen
Mehitabel. He survived because his relationship gave him a good rea-
son to survive. The seventh king was not alone . His concerns were not
8 o Kmnnr-nrr or CruarroN

selfish and greedy as were those of the other kings. He had to balance
his goal and objectives with the queen.
Thus, the text continues, "by the time the spiraling light reached
Sovereignty it was contained within and Sovereignty was not
destroyed." She was able to receive and bear the light. From this
moment a new paradigm, a new archetype in creation, began mani-
festing. This is the stage of Tihhun.
The Ari reveals the real meaning contained in the embedded subtext
in the biblical story of the "Death of the Kings." They did not fully
perish. There remained something alive and vibrant within the deso-
late remains of the "shattered pieces." The shattered pieces are energy
fields. Within them are forces that can obscure hope and light.
There is another way of perceiving these shattered pieces. One can
look at the after effects of death as the potentiality for spiritual work.
What work is to be donel What can be done in this situation| The
Ari explains: Essentially within all moments of death and destruc-
tion; even that which is or seems to be overdy evil, there is a way of
extracting the good within. This is called, "raising up sacred sparks."
Whether by eating food or praying or talking to someone, when
one has an intention to raise the energy for the sake of heaven, this
becomes the first step in Tihhwn of all existence. The way of the Ari is
the process of Tihhun.

I. The first step is through conscious awareness in mundane

actions.
2.The second step is manifesting this intention throughout
all relationships, beginning with oneself and proceeding
outward to everyone .
 THr Nerur.s or Cncurru.eNo Srnercrrr ENsxcIsS O 9

The Death of the Kings

The real meaning of the Death of the Kings concerns how the saints
make their own dying powerfirl and meaningfirl. The saintly, as they
die, purifr the world they leave by liberating stagnated spiritual ener-
gies throughout cosmic redms, beginning with the Earth realms until
the sparks are liberated within the highest realm of Emanation. At this
moment the spark or sparks have been brought home to their origina-
tion. This is what is meant by the Saint's tomb as his or her "place of
rest." The demise of the enlightened is the ultimate return and the
reintegration of all physical and psychic energies.
 A Discourse on the Natare of
C'i,rculor and Stroigbt Energies

Narrative of The Origins and

Spiritual Evolution of Creation
Stage One of Creation

When it arose within

the Will of the Blessed Name
to Create the universe,
in order to manifest goodness,
so all creation would acknowledge
the goodness of the Creator,
and merit to be a chariot up above
so the Blessed One would embrace the chariot
the Blessed One emanated one point
that included ten points.
These are the ten sefi.rot
of the Bonded Dimension (Ahwd.irn),
which were contained in one vessel,
and they were not seen.

This is like the primord.ial hurnan (Ad.am),

who is composed of four elements,
which cannot be seen separately,
but which are present.
In the beginning of Emanation (Atzilut),
one point included within it all ten;

IO
 THs NeruRE op Crncur-A,RRNo Srx.atcrr ENprcms oII
the ten and the ten within ten.
This point is higher than the Crown (IGter),
because from this point all ten spheres2
draw their life essence.
The life essence of this point
descends from the Emanaror (Ma'atzil).
When the light descended,
together with it descended the vessel with its soul;
"Like the snail whose garment is part of its body."3

There are ten inner lights

and ten enveloping lights.
As we know
enveloping light is more expansive than inner light.
Since the inner light is contained
within the vessel and
enveloping light does not have this limit.
This is the mystery of the scripture tiat says,
"I will speak to you between the two cherubim."a
The sacred Divine Presence (Shechinah) manifests berween
the two.

From this point expanded ten points,

from the Crown to Sovereignty.
The highest point,
the most chosen,
became the Crown;
then it expanded a litde below,
and the other nine were contained within it.
From it expanded more,
12 o KessAr"tH op CruauoN

and from this expanded even more;

and that which remained within
was more chosen than the rest,
which continued to expand spiraling below
and Wisdom was created,
the remaining eight points being within;
and afterward Intuition was created.,
with seven remaining points contained. within her;
and after this d.ewloprnent six points remained. together,
con c lu d.ing with Sovereignty.

This is called the world of Primordial Chaos

(Tohu and Bohu)
and the World of Points (Nihudot).
Transcending light entered the vessels,
and the Infinite Neverending Light (Or En Sofl
surrounded the Crown and
expanded to the end of all ten sef.rot.
From the inner light of the Crown
was created inner light
and enveloping light for Wisdom,
and the enveloping light of the Crown
became an enveloping light for Wisdom,
and likewise with all the spheres (sefi.rot).

Any of the light

emanating from the Crown
that was received in one of the spheres
remained as inner light,
and all the residwal lwrninosity
 Tsr Nnrunr op Crncur,rRaNo Srnercrr Errnrcrcs o 13

expanded outward and became

enveloping light for each sphere;
It continued in this way
from the Crown to Wisdom and
from Wisdom to Intuition and
from Intuition to the Six Directions that are as one.
Know: "The Lord of Hosts is a sun and a shield."s
For the sun is a very exalted light and
can only be viewed through a veil,
or from a faraway place,
or through a tiny aperture.

Within the dimension of Emanation,

the light is not veiled at all.
When the Infinite Neverending Light (Or En Sofl
enters the Crown,
even though the Crown is the highest sphere,
it can only bear this Infinite
Light from a distance.
From the Crown to Wisdom there is no distance,
but the light comes through a window;
this window is called
the Base of the Great Face.
In this way the light is lessened.
From Wisdom to Intuition,
the light comes through a smaller window
called the Base of the Father (Wisdorn).
However, within the Six Directions
all the windows are equal,
for they are considered one state.
14 o KnssnLrH oF CnrRrloN

Afterward,
from the Base to Sovereignty,
the light comes through a very narrow window
called the Base of the Little Face,
and this window has the form of a very tiny aperrure.

There is no differencc
between the Six Directions
except for their order,
and according to distance.
The width of their windows is the same .

The Wedding Ceremony As

Cosmic Re-Enactment
This is the real meaning
of the seven circlings (of the wedd.ing cerernony),
because they are the state ofSovereignty,
who has within her all the seven circles.

Narrative of Cosmic Progressions

From the first three spheres within the Crown
emerged the first enveloping light
toward the seven lower spheres in the Crown itself.
From these seven lower spheres within the Crown, the
second enveloping light radiated toward the
first three spheres in Wisdom;
and from the first three spheres in Wisdom the
third enveloping light radiated toward the
seven lower spheres within Wisdom.
 Tsr Nnrunr oF CTRCUT-{R AND STRATGHT ENr,rcrrs o l5
From the seven lower spheres in Wisdom, the
fourth enveloping light radiated toward the
first three spheres within Intuition.
And from the first three spheres in Intuirion,
the fifth enveloping light radiated toward the
seven lower spheres within Intuition. And
from the seven lower spheres in Intuition, the
sixth enveloping light radiated toward the Six Directions.
The seventh enveloping light continued to eruanote in a
descending pattern until it reached Sovereignty,
and all these illwrninationswere included in the
Sovereignty.
Thus, the seven circlings are symbolized within Sovereignty.

Now we will return to what we discussed before:

Within the dimension of Emanation
there is no veil or separation at all.
However, in the world of Creation and below,
the light manifests through various veils,
and it passes through these and illuminates.

And know: When these ten points expanded,

the Crown had within the cnpacity to receive and
contain the light,
the Father (Wisd.orn) and Mother (Intwition) spheres,
however,
were not comparable to the Crown.
The Father (Wisdorn) could receive the
light face-to-face from the Crown;
the Father had the capaciry ro bear the light.
16 o Karnar.{H oF CRsnrroN

The Mother (Intuition-), however,

could only receive the light from Wisdom,
back to back (external transmission).

This is the mystery of the sentence that says,

"A fool spends all his spirit, but a wise man stills it within
him."6
The wise one who keeps it within is praiseworthy.
This means that the wise one, who is Wisdom,
will owahen Intuition and illuminate her back-to-back.

This is also menfioned in rhe Zohoy on Genesis,

in the form of the letter tzaddi,
which consists of the letters yud and nun, back-to-back.
The nun is bent and the 1'ud rests on top of it,
turned around (facing the opposite d.irection).

The Cosmic Collapse of Light

When the light emerged from Intuition and radiated
toward the Six Directions below,
the first sphere to emerge was Knowledge.
Then Knowledge was annihilated.
This is the first king to emerge: Bela ben Ba'Or.7
Afterward, Grace emerged and shattered,
and the vessel collapsed and fell;
meaning, he also was unable to bear the light.
Then Strength emerged, shattered, collapsed, and fell,
and this l,f,ttern clntinued. with all seven.
These are the Seven Kings
 Trrr Nnrune or Cnculnr.ano Srnercrr ENrncrrs o 17

of which it is said rhat one ruled, and died,

and another ruled, and so forth.
Each king in rurn ruled and died.

Even though the sphere of Grace

had shattered and collapsed,
the light did not rest (disappenr),
but continued to expand
and. rad.inte into the seven lower spheres,
to see if perhaps they would not shatter,
and perhaps they would be able to contain
the light due to their distance,
since the spheres who were
farther away might bear the light
more easily than tiose who were too close .

All seven vessels shattered and collapsed,

for they were not able to contain the light
expanding and. eruanating frorn
within them from sphere to sphere.
Since ttre lower vessel was of less cnpacityin stature
than those above,
this lower vessel could not bear the light,
even though he was the farthest away.

When this light reached the Base,

two illuminations entered:
one for the sphere itself,
and one to transmit to the next sphere: Sovereignty.
Since the amount of light was so brilliant,
18 o KersAr-AH op CnEnrIoN

the Base could not bear the light,

and shattered like the others.
By the time this light reached Sovereignty
it was contained within and Sovereignty was not destroyed;
She was able to receive nnd. bear the light.
This is the real meaning of the scripture that says,
"The Son of |esse (the Messiah) lives upon the Earth."8
Therefore the Base (Foundation) is called
the Foundation of Life.

The Process of Tihhwn

The Base gave part of himself to Sovereignty;
if he had given this light through a narrow channel,
the Sovereignty would have had the strength to receive
and contain it.
But since the Base was shattered,
the light of the Base became revealed and
with the great power transmitted to Sovereig.rty,
Sovereignty also shattered-but not completely.

A new entity (partzufl was formed

after the restoration (tihhwn);
and Sovereignty merited a complete entity
would be created from her,
even though she is only an atomic point (nehudah)
and. not n complete ru.olecule.
 THs NeruRE op Clncur-c,R eNo Srnarcrr Enrncns o 19

None of the six spheres before her

were able to maintain even a point of light
in order to become a complete entity.
However, Sovereignty was able to transform herself,
even though she did nor receive the light
through a d.irect channel,
for she did not receive the entire light,
but only what the Base received in order to give her.

The Death of the Kings

And now, an explanation of the shattering of the Kings:
when all the lights reverberated back to their origins,
there were still sparks within all these vessels;
they collapsed into broken shards and
from these were created the Shells (Klipot) or external energy.

Even though food has been clarified

from the Shells, or residue,
and it disappeared above,
there are still sparks ofthe sacred
left within the vessels,
this is what is left for us to complete,
through our prayers and good deeds and
through saintly souls when they depart from this world.

When saints leave this world and

pass through the realm of Action (Asiyah),
they raise up with them
sacred sparks from the Shells
to the realm of Formation (Yetsirah);
20 o KassAr,rH or CnrnrroLr

in the same way,

when they ascend toward
the world of Formation
to the world of Creation,
and from the world of Creation
to the world of Emanation,
they transforrn alrd rise
these sparks and return
this great light to the sublime
and noble place where it originated.

This is the mystery of the Feminine Waters,

and this is the meaning
of the ten sages who were martyred
by the Romans during the destruction
of the Holy Temple.e
During this time period, ignorance and. intqttittes
caused the Shells to become overpowering,
thus, there was no energy left
to raise the Feminine Waters,
which are these sacred sparks,
the world was desolate and
filled with destruction.
Thus, the sages gave their lives
to Sovereignty, and by surrendering
their lives t}rey were able to
uplift the Feminine Waters toward
the Father and the Mother, and to
transforrn the entrapped sparks (energy) within the Shells.
 TsE Nnrunr op Crrcur.q,n eNo Srnercrrr Er..urcrss o 2l
This is the meaning of the sa)'rng,
"So it has arisen in thought before me,"ro
mentioned by Rabbi Akiba;
this is the mystery of the kings who ruled and died,
and this is the mystery of the One
Who creates universes and destroys them.

Even though we have said

that the kings who died
are the seven broken vessels of
Grace, Strength, and so on, until
Sovereignty, n ev er th e less, a ll the vessels
desire a restoration.
We see that Wisdom and Intuition
also needed a restoration,
for is it not so that Intuition first received
this light back-to-back?
She didn't have the capacity to receive it directly.
Therefore , her capaciry was limited,
and because of this lessening her vessel collapsed.
(Meaning to say, the backside external energies
of the Father and Mother descended,
and from this descent the archetypes of
Iacob and Leah were created.)

Since Intuition (Mother)

could not receive the light clmpletely,
Wisdom also could not rransmit the light
appropriate for her,
22 o KessAr-AH or CnraroN

and would have ,

had Intuition been face-to-face (d.irect).

Therefore, this level descended.

This is the meaning of "The righteous perish."rr

The righteous, is the category of Base.
When the saint is generating a flow
to the Divine Presence (Shechinah),
part is given to him, and part to her.
Ifhe does not send a flow
to the Divine Presence (Shechinah),
then he has but one part.
This is not to say, God forbid,
there is a flaw on his part.
This is not because he has a defect,
but only because of a premature d.evelopment
within Sovereignty to receive clrupletely.

This is what our sages of blessed memory have written,

in the scripture that says, "streams ofWisdom,"
which are oboto the Torah, and
"streams of Intuition," which are above the Shecbinab.
For the light that descends
and flows from sublime Wisdom refers to the Father,
and from him the Torah is created;
which is also the Little Face (rnicrocosrnic hurnan).
The light that emanates from Intuition
refers to the Mother, and from her
is created the Shechinah, the Feminine, as it is written.
 Tnr Narunr op Cncur.cReNo Srnercrrr ENnncrrs o 23

When the Litde Face ascends, he raises up

with him the light that emanated toward his place,
the Feminine Waters, and he transforrns and wplifts tbis light
back up to the Fathey'Mother
( cosrnic archetypal union).
He is returning and raising these sparks of holiness
that have becoru.e stagnnted.

/ust as the souls of saints

transform. the Feminine Waters
so there can be a union
between the Little Face and the Feminine
in the same way,
the Litde Face and the Feminine transform
the Feminine Waters
from the union of the Divine Father and Mother;
from the energy that has descended.

We surrender our lives by the act of

falling on our faces in the morning prayers
(nef.lat opayim)t2
and confessing our obsessions and ignorances.
This act generates the transforrua.tizn 0f
the Feminine Waters of Rachel.
In raising our life spirits (nefesh),
we transforz sparks (energy)
that are entrapped in the Shells of Rachel.

The saints, in their death,

transform these sparks of holiness with them,
to awaken the Feminine Waters of Rachel
24 o Kemruln op Cnr.qrroN

so the Litde Face (Jacob)

will unite with the Feminine.
The sign for this is
the Little Face and the Feminine ascending
to the Fathey'Mother.
This is the mystery of the unification
(which resuhs in the recitation ofl
Sherua Tisrael.
During the recitation of the Shema,
the lower union transforrns into the higher union.r3
"Hear, O Israel, the Lord is our God, the Lord is One,,
In that moment (of prayer)
we awaken the sacred sparks
that have descended in luruinous rays
from the Father and Mother,
channel them toward Intuition,
to activate the Feminine Waters at this higher station.
This prayer makes possible (generates)
the union of the Great Father and Mother.
 Crreprtn 2

The Ord.er of Restortotion

RseDER's Norss
The Next Stage of Creation
The next stage in creation consists in utilizing this emerging cre-
ative energy that has lost control, collapsed, or has become discarded
cosmic flotsam. In Kabbalah, this stage leads to the rebuilding and
reconstituting of t}tese "shattered pieces" of light. Creation enters a
new paradigm: the paradigm of tihhun, or the restoration of the initial
experiment of creation. How does one fix and restore| By building
and creating something better. In the unfolding vision of the Ari, the
greatest tihhun happens when disjointed, disparate, and disconnected
energies become integrated; when created entities can relate with
each other. Thus, the major Divine archetypes are described as emerg-
ing and evolving out of this collapse of energy, this shattering of the
vessels. Out of an all-encompassing primordial energy referred to as
the Great Face, or Long Breath) emerges the Divine Fathey'Mother
archetype and their Divine children, the Son and Daughter. Except
that, in this tradition, they are referred to as the Little Face (short
breath) and the Feminine (the implication is lovey'consort/partner).
The Feminine is the seal of this cosmic quartet.
One question does come to mind: It would seem obvious that in
this Kabbalah a description of a Brothey'Sister union is described.
Why does the Ari elaborate on a taboo relationship, something that
is alluded to in the Zohar and incorporated in his mystical systeml
Concerning this question, I heard from Rabbi Aryeh Kaplan "that all

25
26 o K,cBsAr-AH or Cx.narroN

taboos in the Torah, in the supernal worlds beyond human realm, these
actual taboo relationships were actually the Cosmic norm, as it were!"
This would come as a shock to many Western readers. According to
this idea, the reason for sexual taboos in traditional Jewish society is
to protect humans from asswrning they could. replicate Dittine relational
energy pntterns. How could a mysticism condone and elaborate in
great detail upon these descriptions (of Divine Brother/Sister union)
and many other spiritual-erotic descriptions of intimate cosmic rela-
tionships| Perhaps Iewish mystics realized how crucial these energies
were for human beings. They intuited from their own relationships
and linked these intuitive realizations with the conceptual manifesta-
tions of cosmic energy and concluded that these relationships were tie
way God related with finite beings.
In the mind's eye of the kabbalist, these ideas cannot remain pure
conceptual inventions. They must be linked with the religious aurhor-
ity of Jewish traditions. Thus, all mystical ideas must be linked in
some way to some aspect of the sacred language of the Iewish people,
which is Hebrew. According to the Talmud (to paraphrase), "all the
letters of the Torah [the twenty-four books of the canonized Hebrew
scriptures] are actually Divine Names" (manifesting as letters, words,
nouns) verbs, stories, histories, and laws). This statement from the
Talmud means that everything in the Torah is a manifestation of God
and not just the Names of God. Thus, the more one immerses oneself
in Torah, the more one develops the capacity to realize God.
However, from all the letters of the Torah the most revered of all
groups of letters is the Teuagrammaton: YFfVH, referred to in some
orthodox circles (Habad) as ba'nayah; the unutterable Name of God.
In Kabbalah, these letters are not just the Names of God, they are the
embedded codes that reveal how God functions and relates on differ-
ent levels of existence and within different space-time continuums. To
continue this line of reasoning, the Divine Name of YHVH becomes
the code to perceive the "cosmic buttonsr" as it were, of the universe.
Historically, the writings contained in Zoharic lirerature of the
thirteenth-century discourses on the conceptualization of the (l )
Great Father, (2) the Supernal Mother, (3) the Little Face /son,
 THs Onoen op RrsronerroN o 27
and (4) the Feminine/daughter, personify archetypes embedded in the
cosmos as the primary forces interfacing human reality. The Ari appro-
priated these ideas and created an even more complex archetypal cos-
mology, far beyond the original concepts as stated in the Zohar oeuvre.
The Ari appropriated these ideas and placed them within his idea
of the process of tikhan. Tlten he went a step further A radical link
was made between these four primary archetypes and specific biblical
heroes mentioned; and finally, a link was made to the four letters of
the name of God: hatayah. Thus, the Ari empowered his new system
with religious authority. The reasoning implied, what could be more
authoritative than to link conceptual ideas to sacred letters, sacred
letters to God, God to historical beings, and then unify all within the
consciousness of the mystic's mental eyel

Philosopbic al Qwestions

The Ari continues his discourse with a question: If it is true that

"God is perfect and never changing," as religious |ews proclaim
daily (i.e., the thirteen foundations of belief of Maimonides), then
why create a complicated universe that actually fails in its initial burst
of creative display (i.e ., the initial shattering of vessels mentioned
throughout Lurianic Kabbalah)? The Ari may have been inspired to
expand and comment on the famous talmudic statement that says (to
paraphrase), "God created and destroyed countless universes before
this one." This is a proof text that enabled the Ari to establish the
religious authority of his concept of the "shattered vessels" being an
intrinsic stage of creation.
Why was it important or necessary to have this blatant imperfec-
tion in the way God manifested creationf The Ari's answer was: For
the possibility and privilege of having free choice. If it became known
to humanity that the Creator failed initially with cataclysmic mistakes
and nevertheless recreated and re-established existence as it is, then all
human beings can do the same with their lives. Destruction leads to
reconstruction. Despair is transformed into hope . Cynicism becomes
optimism. Wrath is mitigated into harmony.
 28 o KersAr-AH or CpuarroN

Divine failure is God's way of creating the possibility within human

consciousness of repairing what has been destroyed. It is up to those
heroic individuals who are committed to rebuild.ing and making
things better; it is to those people that the Ari's message becomes
profoundly meaningful.
Besides explaining the development of cosmic archetypes and phil-
osophical discussions, there is a very detailed mechanical description
(possibly visionary) how t},ese energies/archetypes come inro being.

Warningfor tbe Reador!

A reader must know how to sift out all the layers that are happen-
ing simultaneously. Not only must the reader haab hsprhe yiddish
for "holding your head in one place" or "keeping your wits about
you"-but the reader must intuit these secrets within the reading.
This is the way I have been taught and how my teachers have been
taught. My nvo primary root teache rs in Zohar and Lurianic Kabbalah
were the late Rabbi Aryeh Kaplan and Rabbi shlomo Twerski, the
direct descendent of the Chernobler Rebbe.

Return to the Naruatipe of the Text

The Evolution of Cosmic Archetypes

The discourse continues the description of the evolution of arche-
types with a description of different variations of cosmic conscious-
ness, called brains, heads, or minds. These ..brains, or ..heads, are
metaphors for the beginning of different models of Divine conscious-
ness, which become the embedded code for the origination of human
consciousness. what is above is below. This narrative of the different
evolving "heads" is actually a super-commentary on the most esoteric
section of the Zohar, called, "The Book of Concealment,,, .,The Great
Chamber," and "The Miniature Chamber.,, These works describe in
great detail mystical anthropomorphic parts of God, such as tre thir-
teen adornments of the Beard, and so forth.
 Tns ORDTB. or RrsroRRrroN o 29

The Ari declares that it is out of the cosmic chaos of the "shattered
vessels" that the beginnings of human qualities emerge . The result
is the perfect union. If the power of luminous Wisdom/Intuition
resulted in the collapse of energy (shattering of the vessels), then the
act of restoration was to encode and embody this luminous energy in
a personified bearable conception. Thus, the union of Wisdom and
Intuition (rational and intuitive parts of the mind) become the con-
ceptual model for the human conceptual union of Father/Mother.
However, it is not the father and mother of humanity we are talking
about, since this union is not a model for human behavior; it is a
vision of nondualist compassion and perpetual union, which in turn
is a metaphor for the idea that as long as there is this kind of union in
existence, the universe is sustained! Thus, this Great Fathey'Mother
union must create another kind of model that would be closer to
human thinking; t}rese are the "children', of the Fathey'Mother: the
Son (a.k.a., the Litde Face, named after the Great Face, which consists
of Fathey'Mother) and the Daughter (not called the daughter, as the
Zohor would say, but as the Divine Feminine Presence or the sbechi-
noh).In cosmic realms, this divine Son and Daughter become a union
unto themselves. Their union is not the eternally perpetual bliss of the
Fathey'Mother but one that is closer to human ideas. When rhere
is peace on Earth, they attain union. When there is dispute and war
upon planet Earth, they part ways and become separate entities.
There is one more point to consider. In Lurianic Kabbalah, it is
human actions that cause the union of the Little Face and the Divine
Feminine to become one. Why should they become onel They are
the source of blessings upon Earth. /ust as the Father/Mother union
is perpetual and this union sends energy to create cohesion within
existence, their Cosmic Children are transformed into the specific and
cond.itional bestowers of blessing upon Earth. Even more specific, they
are the cosmic results and effects of the way the Children of Israel
fulfill their agreements and covenants with God, a covenant that
began with Abraham, was sealed at Mt. Sinai, and is renewed in every
generation.
30 o Kass,rLAH oF CnrRrroN

This lower Divine union emerges in cosmic birth from the union
of their cosmic parents as a symbiotic twin attached back-to-back.
This myth is an agreement with the talmudic midrash (to paraphrase)
"Adam and Eve were created back to back," and means that the com-
ment in Genesis (to paraphrase ) "that God took a rib from Adam,"
really meant that God enacted. a. separatiln of these primordial twins.
At the moment of this separation, Adam and Eve emerge as the model
for a real human partnership and relationship and are thus linked to
the cosmic Litde Face and Divine Feminine.
In the Kabbalah of the Ari, this midrash of "back-to-back" became
his proof text for the idea that Creation was not initially in a perfect
place , that there was a Divine intention in the onset of creation or a
Divine plan that left room for error. What does "back-to-back" really
mean! The physical phenomena is not the point. All this points to an
understanding of the evolution of consciousness at the onset of cre-
ation. This is a narrative about how light is distributed throughout the
universe. At first, Divine light is direct and the energies that are cre-
ated to receive this light are sustained by this light. However, as this
light descends into lower realms, the instruments created to receive
this force do not have the capacity, and when they do receive, they
cannot receive from each other direcdy. They must face away from
each other. Only later on in the process of creation can these two pri-
mary vehicles turn to face each other. This is initiated at the moment
of the great Severing (or separation). This creates autonomy and,
ultimately, the capacity to receive from each other. At this moment
the phenomena of direct consciousness manifests in the world. This
Divine force becomes embedded in human beings as the power to
ultimately become aware and attain God-consciousness.
 Tlte Ord.er of Restorotion

The Next Stage of Creation

The Supernal Emanator saw
the vessels He created had shattered
for the light was overpowering
and they could not contain this light;
thus, it arose in His will
to recreate all these worlds
so they could bear the light.
Thus the result of this recrention
was an expansion of the light and
its distancing from the Supernal Emanator.
As a result,
the lights returned more concealed;
thus these worlds were sustained and
enabled to contain the light.

From the point of the Crown

came an expansion of light which resulted in the creation
of the first complete entity of the ten spheres.
These ten were within the Crown from the beginning of
creation,
and now they were brought out and realized.
This first entity is called the Great Face .

From the place ofWisdom

one complete entity from the ten spheres,

3I
32 o KessAr-AH op Cn:auoN

and this second entity is called the Father.

From the place of Intuition
was created one complete entity from the ten spheres,
and this third entity is called the Mother.
From the Six Points tlat were shattered
one complete entity was crystalized from the ten spheres, and
this fourth entity is called the Litde Face.
From the tenth point was created one complete entity incor-
porated from all the ten spheres,
and this fifth entity is called the Daughter.

These five entities are indicated in the four letters of

YHV H (Y'ud- H'ey- V'av- H'ey).

The crownlet of the yud is the Great Face.

The yrd itself is the Father.
The first heh is the Mother.
The vav is the Litde Face .
The lower heh is the Daughter,
and this is cdled the Feminine Face .

If you will ask,

why did the Supernal Emanator
not create these five entities immediately,
instead of creating points that would shatter,
for, is it not revealed and known before Him
since they were only points,
they would not be able to bear the light)

The intention was to create the possibility of cboice

and will through the creation of Ldam,
 Tur, OnoEr. or RrsronRuoN o 33
where there would be good and evil in the world;
for the roots of evil are the broken pieces, and the great
light comes from the good within.

If only good existed in the universe,

there would be no reward or punishment.
However, since there is good and evil,
there is reward and punishment.
There is reward for the righteous,
for through the good actions of the righteous,
the sacred sparks that fell within the Shells are raised.
And there is retribution for the wicked,
for through their actions they draw down this great light
to be entrapped. within the Shells, and then the Shells
tlemselves become the whip to punish the wicked.

Another way to understand this is to anderstand that

before the re cre ation of Sovereigrrty,
the Sacred Feminine was in the exact plnce and. statirn
where the head of the Great Face is after the recreation.
There is a power within our prayers and good actions to
raise Her back to where She was in the beginning.t

[The following paragraph was included in the original F{ebrew text

as a footnote.]

Notes frorn tbe Cornm.entary in the published. text of theEtz Haim:

This presents a difficulty, because the Feminine was
never in the head of the Great Face . The [Ari's]
explanation is that when all these points emerged they
spiraled downward from the navel of the Primordial
34 o KarsAr-AH or Cna,auoN

Human; so the place of the Crown, known as the Great

Face of Points (ruehud.or), is from the navel of Primordial
Human until the end of the body.

Now we will continue to explain the order of recreation of

the five entities.

In the distancing of the light frorn its original soarce,

three heads (oates of consciousness) were formed
within the Great Eace (expanded cowntenance).

The first head is called

"The Head That Cannot Be Perceived"
(reshah d.e lo is yada).
The second head is called "Empriness" (ayin).
The third head is called
"The Concealed Brain" (mocha sti'ru.iln).

The three together correspond to

Crown, Wisdom, and Intuition
within the other entities;
and the same within this entiry the three heads correspond
to Crown, Wisdom, and Intuition. These three heads are
called the "Sealed and Ancient"2 (Atih-Stnrn).

The seven spheres remaining,

from Grace until Sovereignty,
are called Ancient of Days (Atih-Tomen).
These seten are the soul and the
innermost essence of the Father and Mother.
 Tsr Onorr. or Rrsron,orrloN o 35
When they expand within the Great Face
they first make seven formations within the prirnordial sku,ll.

The symbols of these seven formations are the seven letters

Gmel Tet, I(uf Resh,4yin, Pe Clteth.
In the hollow of the skull
is the membrane of the air,
the cover of the Desire of Desires,
the skull which has dew within,
athin membrane of pure white like wool
when it is clean and untangled;
the nose cannot smell it.3
Golgatha Tala d.e bed.elwha l(ruru.a d'ailra
Ratn d'rnbirn Omer nahi Pihihn d.elo na'irn Chutrnn.

This is the mystery of the Great Face,

which continues to expand
with the thirteen formations of the Beard
that expand from it,
as mentioned in the Lesser Assembly (of the Zohar).

The seven formations expand

to where the points (nihud.ot)
of the shattered pieces were in the beginning,
and after the Great Face becomes a complete entiry
the nvo entities of the Father and Mother are created.

In the Lesser Assembly it is written,

"They emerge as one and remain
as one and do not separate forever."
36 o KaTsALAH or CnrRrrou

The meaning is that Wisdom and Intuition

do not emanate as the Litde Face and the Feminine emanate.

The Feminine emerges

from the shoulders and arms of the back
of the Litde Face but during birth
the Father and Mother emerge as one,
and one does not emerge before the other.

The difference is that the Litde Face and the Feminine

are resting back-to-back
and the Father and Mother resr as one
face-to-face.
The tradition that "they never separate forever,, is important,
because the Feminine and the Little Face
are not constandy together.
This is described in the Zohar.a

"I have eaten my honeycomb with my honey;

I have drunk my wine with my milk;
eat, Friends; drink,
yes, drink abundandy, Beloved."s

Friends eat together, bur lovers drink together.

Friends eating refers to the Fathey'Mother union.
When they drink and get intoxicated,
this is the union of the Litde Face and the Feminine .

Know that from the right arm of the Great Face,

wbich is Grace,
from the three divisions within it,
 Tse Onosn or RrsronerroN o 37

with the shoulders until the chest of the Great Face,

comes forth the complete entiry of the Father.
And from the left arm of the Great Face, Strength, with the
shoulders until the chest comes the complete entity of the
Mother, in this manner.

From the first part of the right arm,

which is the hand and fingers,
Wisdom, Intuition, and Knowledge
of the Father are created.

Why do we call the hands the highest part of the arm,

even though they seem to be at the basel
This is due to the fact
when the hands are raised above the head,
they become the apex of the body.
Aaron and the other high priests
in the Holy Temple raised their hands
to make a blessing.
This is the mystery of Nesiyat Kopayirn
(raising of the palms by the priests in the Holy Temple ),
which is the meaning of the scripture
"Aaron lifted up his hands."6

From the middle part of the right arm

form the three spheres, Grace, Suength, and Beaury
of the Father;
and from the lowest part,
the shoulder,
form the three spheres of Endurance, Praise,
38 o KersAr-AH op Cnr,qrroN

and the Base of the Father.

In the same way
from these three parts of the left arm is created
a complete entity of the Mother.

This is the meaning of

"Acquire Wisdom, acquire Intuition,',7
because they are from the throat,
which is the part of a pipe,
from which was created
the Crown for the Father and Mother.s

What remains is the lower half

of Beauty of the Great Face and Endurance, praise, and the
Base of the Great Face.

The lower spheres are revealed without garments)

referring to the sentence) "For the waters below are crying.,,e
When these lower spheres,
Endurance, Praise, and Base,
are exposed, their light is great indeed,
for it is more revealed than the light of rhe arms,
which is hidden in the Father and Mother.
This is the meaning of
"Blessed is the glory of the Lord from His place.,,ro
The acronym for this sentencert a,re theletters
bet, chaff, yld, wtern, which form the Hebrew word for cry-
ing (bochirn).

They are said to be crying

for their light is so revealed.
 Tnr Onorn or RrsronerloN o 39
The first vessels are annihilated by the light.
To restore them it is necessary to include
the thighs of the Great Face within the arms,
to protect the thighs from collapsing.

His Endurance, Praise, and Base are integrated

within his qualities Grace, Strength, and Beauty;
three within three.
The lower half of Beauty,
which was revealed,
is integrated in the upper half,
and Endurance is integrated
in Grace, and Praise within Strength.
The Base and the lower half of Beauty
are integrated in the uppe r half of Beauty.

When these three lower spheres

ascend into the arms of the Great Face,
which are Grace, Strength, and Beaury
the lights from the shattered vessels ascend with them.

Know: not all the light ascends.

Some sparks of holiness remain in the shattered vessels
to be a sustenance (food) for the Shells (externnl energy).

The lights of these broken vessels ascend

into Grace, Strength, and Beauty of the Great Face.
From these lights are created
the substance for the Litde Face and the Feminine,
which become the substance (ruotivationnl force)
for the union of the Father and Mother.
40 o KnrsAr-AH op CnEarroN

The Mother becomes pregnant

with these three within rhree.I2
It is important to know
when Endurance, Praise, and Base of the Great Face
are included in Grace, Strength, and Beauty of the Great
Face,
then the Base of the Great Face,
which is included in half of Beaury,
mist (breath) into the sphere of Beauty.
releases a
This mist is divided into two sides.
The right side becomes the brain connected to the Farher,
and the left side becomes the brain connected to the Mother.
Since they have this mind substance (consciowsness),
the Father and Mother are inspired to embrace .

This union is without Feminine Waters (inspiration);

it is nothing but the Torah of Grace.
As it is written, "Mercy shall be built up forever.,,r3

This is the meaning of "When it arose in the Will,, etc.;r4

and when the Father and Mother are embracing,
they also manifest the level of union
called "kisses" (neshihen).

The Kabbalah of Kissing

In the beginning,
the Father is kissing rhe Mother
and afterward,
the Mother is kissing the Father.
The Father draws the Mother's breath
during the kiss,
 Tns ORDpn op RssroRArroN o 4I
as we know through the sense of seeing.
In the same way,
when the Mother is kissing the Father,
she draws the breath (hwel) from him.
Thus, there are two kisses and nvo breaths,
for in every kiss
there are two qualities
which include the Father and the Mother.
We find each kiss has rwo aspects,
and each breath has two aspects,
what is given and what is received.
Thus, it is with the Mother
for each and every one
there are nvo kissings and two breathings.
With the Father, though,
there is an additional aspect of words,
for he needs to soorhe his wife
with words at the time of their embracing;
but the Mother receives these words.
Analogous to these five steps,
the nvo kisses, the nvo breaths, and the aspecr of speech,
are the five different kinds of speech
utilizing different parts of the mouth.rs

This is why we find the soul to soul (nesharu.ah to

nesharnnh)
relationship that comes from these kisses,
and the embracing of spirit to spirit (rwach to ruacb)
that comes from these breaths;
however, we do not find
this relationship with the nefescb,
42 o Knssar-{H oF CnEerroN

the basic life force.

We do not find a category called nefesch to nefesch.
For when the kissing and breathing are doubled;
there is soul ruceting soul from the kisses,
and spirit rneeting spirit from the breaths;
but the basic life force comes from speech,
and this speech is not doubled.
There is only one nefesch,
and that comes from the words of the Father.

It is good to know
from these kisses aru crented
the vessels for Grace and Strength of the Litde Face-
Grace from the Father and
Strength from the Mother.
Endurance is from the breath of the Father,
and Praise is from the breath of the Mother.
Beauty of the Litde Face
is created from those kisses that are integrated with each
other, from Father within Mother and Mother within
Father.
From this doubling (mingling) comes Beauty;
for Beauty is a combination (alchernical wnion) of Grace and
Strength and harmonizes between them.

The Base of the Litde Face is created from the Breath that is
the result of doubling and integrating the four breaths of
the Father within Mother and Mother within Father.

The Sovereignry of the Little Face is created

from the words of the Father.
 THs ORDrR or RrsronerroN o 43
This is the meaning of
*God, with Wisdom, founded Earth."r6
From the speaking ofWisdom
results Sovereigntywho is called Earth.

flere we have explained

the Six Directions of the Litde Face,
where they origrnated and how they came into being.
 CnnprBn 3

The Mystery of
Pregnancy a.nd Nursing

RsnDER's Norss
Divine Names and Creation
Names and the mystical genetic processes within the cosmic Tree
of Life are linked to the biblical archerypes in the forms of Moses
and |acob. The Ari is saying the entire universe is made up of Divine
Names. All processes are Divine Names. He takes the two most com-
mon names of God: YFfVH and the name revealed to Moses at the
burning bush, EFrfH. He then combines them in a numerical medi-
tation. These two names in combination are the catalysts for gestation
in cosmic realms.
Instead of referring to the biological rransmission of the mother
to her child within rhe womb, these physical, biological, and neuro-
logical forces become the pure conceprual ideals of the Divine Mother
transmitting states of consciousness to the miniature Divine embryo.
At the same time she embeds within the Divine embryo supportive
energy called Endurance, Praise, and the Base qualities of the Tree of
Life. In physical terms, this refers to the thighs, vagina, and uterine
tubes of the mother. what is happening heref It is as if everything in
the physical body has become transformed into cosmic qualities that
establish nurturing foundations ad infinitum.

45
46 o KersnI-{H oF Cn-rauoN

Gernotrin in ladaism and in Kabbalah

Gernatria originated as a shorthand documenting system in the
early Greek senate. Later on gernntria was used as a mnemonic and
exegetical device in the Babylonian Talmud. From the thirteenth cen-
tury on, gernatria was used more and more for mystical decoding of
the prayers and primary sacred texts of )udaism. In the later stratums
of the Zohar, especially in the Tihkunei Zohar,there is a proliferation of
linguistic-numerical equivalences in crucial Hebrew words and Divine
Names.
In Lurianic Kabbalah, gernania is used with a great focus on the
creation of complex linguistic-numerical meditations of very specific
Divine Names, which manifest Divine energies that generate cosmic
sustenance for all dimensions.
(For further research ongerna*ia, see rhe Encyclopedia Jud.aica for
a thorough discussion on the subject. The most comprehensive study
ongernatria is called, KGerna*ia and. Notricon-Two of the Tltirty-Two
Exegetical Methods tbe Tbrnh Is Expound,ed On," by Herman Salb. Pub-
lished by |udah Press,lerusalem [In Hebrew], no date .)

Cosmic Conception/The Mystical States of

Gestatio n/Divrne Qualities Within Gestation
The Ari shows his other interests in his narrative of cosmic gesta-
tion, birth, and nursing when he focuses upon the two greatest male
archerypes in the history of Judaism: Moses and Jacob. It is Moses
who liberates a slave nation out of its lethargy and spiritual stagnation
to become a free people and who transmits the Divine wisdom of the
Torah to an entire nation simultaneously at Mt. Sinai. And it is |acob
who is called father of the twelve tribes who refer to themselves from
that moment of history on as the Children of Israel-B'neiYisrael-
the name given to Jacob after a grueling Divine encounter. Thus, it is
]acob who imparts to his children their national name in the words:
Children of Israel.
 Tnr Mysrrny or PnrcneNcy AND NunsrNc o 47
In this chapter, the Ari describes Moses as born prematurely in
seven months' time. Perhaps the Ari was suggesting that Moses' birth
reflected Moses' tendency to do things prematurely, as it is seen in
the biblical story of Moses' smiting the rock in order to receive water
rvhen God overtly commanded him to talh to it. Perhaps it was within
the genes of Moses to be impatient. Perhaps Isaac Luria is alluding
to the abiliry of Moses to prematurely liberate the Children of Israel
from bondage. In the midrashic literature there is a conversation
that is quoted in many texts. It is a dialogue between the Angels and
God. The Angels are saying, "Why liberate the )ews) They are the
same as the Egyptians! What is the difference between themf " And
God responded enigmatically, "Well, you're right, but at least they
kept their Hebrew tribal names!" According to some authorities, this
rvas enough to silence the Angels and the process of re demption was
begun. Who was sentf None other than Moses, he-who-was-born-
in-seven-months. It seems there is a close link beween the heavenly
reticence to free a slave nation and Moses, who was born prematurely
as the one chosen to liberate a slave nation.

Jacob, however, created the prototype for nationhood through his

rs,elve sons (and daughter). The Kabbalah looks upon this group as
the perfect number to begin a narion. Thus, he is born in nine monrhs
in harmony with universal law. The third part of this discourse talks of
the nvelve-month gestation for the Divine Daughter. The proof text is
again from the story of |acob and Leah. The Torah recounts, to para-
phrase the Bible, "and she gave birth to a daughter." The daughter
u'as Dinah. The Ari, in his cosmic intuition, saw the daughter's taking
nvelve months to be born as almost hinting at a comparison of her
gestation period with her twelve brothers and eluding to the idea that
the Daughter archetype is the culmination of the development of all
the preceding archetypes mentioned in his mystical narrative .
48 o KarsAr-AH or Cnr,qrroN

Cosmic Nursing
The Ari then turns to a mystical meditation on rhe length of time
it takes for the Divine Mother to nurse the Divine embryo. He offers
meditations on all the Divine Names linked to the process of nurs-
ing. The mystery alludes to the Divine aspects of the Divine breasts,
and which Divine Names are linked to the process of birthing blood,
which becomes transformed into the milk the Divine Mother feeds
the Litde Face archerype.

Cosmic Maturation/Computational Enigmas

At the outset of this discourse the Ari, or perhaps the editors of this
manuscript, describe a mystical numerical-linguistic meditation to link
the Hebrew word for gestation with a Divine Name. Upon calculat-
ing the letters and numbers, one finds that there is a corrupt text here
since the calculation d.oes not tally correctly. Why was this part of the
text published in the fust two editions of The Tree of Life (Etz Hairu.)?
The final editors and publishers deemed ir necessary to publish this
text, "The Gate of Principles" (Shaar lla-Klalirn), in light of many
of the important Lurianic concepts presented for the first time in a
Lurianic tradition. Perhaps the editor/publishers wanted to indicate
that the complex calculations were not the essential transmission of
Rabbi Isaac Luria. In spite of this speculation) one can wonder at the
preponderance of these lingua-numerical calculations in this text and
many other Lurianic texts.
The obsession of Jewish mystics with linking cosmic evolutionary
stages to matiematical systems perhaps originates from a growing
need to link commentaries that would describe the perfect unity of
Hebrew letters, the cosmos, astrology, astronomy, and the cosmic
time-space continuum. Later on in the ninth and tenth centuries,
with the publication of the Sefer Tetzirah (The Book of Forma-
tion), one sees clearly the sophisticated attempt to unify religious
systems (Hebrew letters, Divine tribes of Jacob, and Divine Names)
with physical systems such as numbers, astronomy, space-time, and
 Tne Mysrsny op PnrcNRNCy AND Nur.srNc o 49
body parts into one system. The first authoritative commentaries on
sefer Tetzirah dealt with theological and philosophical issues, as one
can see in Saadia Gaon's (tenth-century) commentary. However, in
Rabbi Shabtai Donnolo's (tenth-century) chachhirnoni commentary
one sees an enormous interest in the correct astronomical and astro-
logical traditions from the Babylonian, Chaldian, and Arab schools
as they relate to and contradict the sefer Tetzirnh's tradition on these
issues. Thus, as far back as the tenth century during the period of the
Gaonim, there existed a traditional authoritative interest to harmonize
lewish mystical principles with current scientific knowledge.
In the thirteenth century, with the publication of the meditation
prayer book of Rabbi Eliezer of Worms, one sees a strong focus on
linking gernntrias, that is, numerical-linguistic meditations through-
out the prayers of the )ewish liturgical cycle. This rrend conrinued by
the publication of the final circulation of zoharic traditions vis-i-vis
rhe Tihwnei Zobar (The Adornmenrs of the Zohnr). This sevenry-
chapter magnum opus reveals the seventy ..faces,, (interpretations) of
the Torah upon the first word of the Bible, which is ..In the Beginning,,
(Bereshit). There are hundreds of proof texts based solely on the use of
gewatria (numerical equivalences of letters) and notaricaz (acronyms
and words embedded in phrases and words). The authoriry of Tihunei
Zohar was established by the end of the fourreenth cenrury and was
practically accepted by mainstream Judaism by the time it was printed
in the mid-sixteenth century.
After the first printing of the vast corpus of the Zohar, Rabbi Isaac
Luria-Ashkenazi (the Ari) began composing and rransmitting his
universe-shattering mystical-theurgic system. At the same time he
channeled all these highly complex linguistic-numerical meditation
calculations into his system. Many of these channeled teachings were
immediately written down by his disciples, including Rabbi Moshe
]onah, Rabbi Joseph Ibn Tabul, Rabbi Chaim Vital-Calabrese, and
other students. Possibly, some calculations were initially written down
in haste and incorrectly. This may have been one of the reasons why,
after the death of the Ari, R. chaim vital ordered rhe return of all the
50 o KassAr.{E or CnrerroN

handwritten notes of the Friends (or, as they have been referred to

by later generations, the Lion C,nbs-Gwei IIuARI). Many of these
writings were not returned and I suspect that they were the source of
the first Lurianic teachings that swept Italy and Poland at the end of
the sixteenth and the first quarter of the seventeenth cennry.
 The Mystery of
Pregnancy nnd Narsing

Hebrew Letters of Divine Names

Diyine Narnes and. Creation
Now we will discuss
the gestation of the Mother
and. theform.ation of the Litde Face and the Feminine .

The Hebrew word. for gestation is

ibur, which can be split
into two words:
ayin bet :72, and resh yud vav = 216.
72 is the right side,
216 is the left side.
The number 216 is connected
With the Divine Name ofAI[H,
spelled out with multiple letrers of Yuds.

TheletterAhpb:A:1
Lnrned. : L:30
Pei:P=80
Total: lll
The letter Heh : H :5
fud:T: 10
Totnl = 15
Tlte letter ntd :T: 10

5r
52 o Knsnnr-qH oF CnrarroN

Vav :V:6
Dnled. : D :4
Total:20
The last letter Heh of the Diyine Nawe E-H-T-H is the
sa.rne a.s the f,rst heh calcwlnted. above, whicb equals 15.
Tlte total for the entire calculation is
lll + 15 + 20 + 15: 16l

This spelling of the Dfuine Name AHTH with yud.shas a

numerical value of 16I.

with tbe conf,gwration of nwrnber

The narne of God. spelled.
52, witb extra Hehs, eqwah 213. Add the Ditine Nam.e
THVH, spelled. owt with the expansitte forwuln eqanling 52:
Twd., vav, d.aled. :20
Heh, Heh :10
Vnv, Vat : 12
and. the fi,nal Heh : 10.
Total = 52

Then the Diyine Nnrue of E-'L-'O-'FI'-Y-'M'can be split

into three parts:
Aleph Lamed is on the right side,
Ytd Mern is on the left side,
and Heh is in the middle .

When these letters are spelled out as words, the value is 216.

[Editor: Actwally, tbis calculation is incorrect, for wben you spell nnd.
ad,d. up this conf.gwration, the nuruber ad.d.s up to 217 instead of 216,
wbich is stated in the text. This is proof that this text called. "The Gate of
 Tns Mysrpry or PnrcNeNcy aNo NunsrNG o 53

Principlef' of The Tree of Life was an early, wned.ited. recension of Luri-

anic Kabbalah.J
Tlte expansite spelling of the Narne of E-L-O-H-T-M is asfollows:

Aleph:III
Lnrned. :74
Heh:10
Tud = 20 Mem : B0
Total =295

fWbat could. the d.uthur of tbis text bave rnoant? Rabbi Meir Poprush,
the fi.nal ed.itor of the Etz Haim, nd.d.resses this question in his iruportant
cornmtentary 0n the Etz Haim, ohr zarta (Expansive Lurninosity).
Sar Ohr Zarua: Etz Hum/Shaar Ha-Klalim, page 15, column 2, ,,The
secret of Gestationr" and. so on. However, it is not the goal of tbis booh
to incorporate nll the cowntentaries, ahernatil)e tilcts, and runnwscripts
within this presentation of Lurianic l(abbnlnh, since this would. be beyond.
the scope of m.y research. Rather, ru.y goal was t0 tahe an entire text of the
ARI and present it as precisely and simply as possible.J

The text continues:

We know that these three names originnte from the Mother,s

side:

l. A'- II',- Y',- I{"

2. Y'-U'-D' FI'-E'-I' V'-A'-V' I{'-E'-I'
3. A'L'H'Y'M'
54 o KarsAr-AH or CnsRrIoN

Cosmic Conception
Mystical States of Gestation

Divine Qualities within Gestation

And know: There are three gestation states:
The gestation of 7 months;
The gestation of 9 months; and
The gestation of 12 months.

Now we will explain

the gestation of 9 months within the
womb of Intuition of the Litde Face .

There are 3 spheres within 3.r

Each of them is incorporated and bound
within each of the other three.

The sphere of Endurance is incorporated

and bound within 3: Grace, Strength, and Beaury;
Praise is incorporated and bound within those 3; and
The Base is incorporated and bound within those 3.
This is what is meant by 3 within 3;
each of the lower spheres is in all 3 of the higher spheres.
Thus, there are 9 stages of integration.
Corresponding to them is the gestation of 9 montis.

For the gestation of 7 months

it is necessary to include
Endurance, Praise, and Base of the Great Face,
and the lower half of Beauty,
 Tnr Mysrrny oF PREGNANCy eNo NunslNG o 55
within Grace and Strength
and the higher half of Beauty of the Great Face.

This k the equivalent of 3.5 contained within 3.5.

The integration of spheres within one another

is needed for the Great Face himself,
for Endurance, Praise, and Base are open and lrrlnerable.

These lower spheres must be brought up

to the station of Grace, Strength, and the upper half of
Beauty,
so the Little Face and the Feminine
can emerge (can be born),
and through this process they enclothe
Endurance, Praise, and Base of the Great Face.
This enclothing takes 7 months.

For the dewlopruenrof the Litde Face skull

an extra 2 months is added,
to make 9 months.
The Great Face needs only 7 months
to complete his integration;
but the Litde Face requires 3 within 3,
which equals 9 months.
The Feminine pnrtner
of the Little Face is not complete
until 12 months,
as we will write with the help of Blessed Name.
56 o KnsnAr-{H op CnrerroN

Now we will explain

the 7 monttrs of the Great Face .

The stages are as follows:

The lower half of Beauty

of the Great Face is enclothed
within the upper half of Beauty of the Great Face.
Beauty does not have to be garmented
in all the 3 upper spheres
(which are Crown, Wisdom, and Intuition),
since half of Beauty is included
in its upper gradation anyway;
and this integration
in the upper half tahes one monrh to complete.

Flowever, t}te lower sphere of Endurance

needs to be garmented
in all 3 higher spheres
(Grace, Strength, and Beauty),
because he is a measure in his own right
and is incorporated from lower parts.
Ffe must be garmented in all 3 upper aspecrs;

The same process happens with the development of Praise.

Six months for Endurance and Praise
plus one month for Beauty equals 7 months.
 Tsr Mysrnny op PnrcNeNCy AND NunsrNc o 57

Cosmic Development
Prernature Moses and Full-Birth Jacob

The Birth of the Divine Daughter

This is the secret the sages have written,

that Moses our teacher,
peace be upon him,
was born in 7 months;
for he is the embodiment of Beaury
half of which is garmented above.

The notion tbat Moses "is the ernbod.iruent of 'Iiferet-

Beautf) would. contrad.ict many hnbbalistic texts that Moses
wd.s the ewbodirnent of the sefi.rab of Victory-End.uran.ce,
which isNetzach.

Jacob gestated for nine months.

However, |acob is rooted, in

the Base of the Great Face,

The notion thnt Jacob is tlte Base of the Grent Face wowld.
seeru t0 contradict the notion tbnt Jacob was the
erubod.irnent of Beawty:tiferet. This is ertid,ent witbin
rnany habbolistic texts.

And he is also included

in the upper half of Beauty.
Therefore, he needs more than 7 months.
58 o KansAr-AH or CnrarroN

Moses is within,
which is Beauty,
and Jacob is outside,
which is the Base.

The Gestation of the Divine Daughter

The gestation of 12 months is necessary

so Sovereignty can emerge.
Asit is written;
"And afterward she bore a daughter."2
The acronym for the scriptural word.s
"bore a daughter" (yald.a bat)
is yud bet, wbich eqaals 12. [Yud equals I0, bet equals 2].
A daughter was born after 12 months.3
"And after" comes from "And it was delayed until this
moment."4

The idea of these 12 is as we mentioned,

Sovereignty was enclothed in each of 3 higher spheres;
Grace, Suength, and Beauty.
She needed 3 extra months,
for, initially the 3 lower spheres
(Endurance, Praise, and Base)
were enclosed within the 3 middle spheres
(Grace, Strength, and Beauty),
and that integration takes 9 months.
She remained 3 extra months
in order to be included in each
and every one of the 3 middle spheres;
thus there are L2 months.
 THr Mysrpny or PnrcN,q,Ncy nNn NunsrNG o 59
After this process
the daughter (Sovereignty) was born,
as we have seen.

Now we will return to

explain the general state of the Great Face.
When the 3 lower spheres
(Endurance, Praise, and the Base)
of the Great Face rise
to the 3 middle spheres
(Grace, Strength, and Beauty),
the most chosen of the lights
from the shattered vessels ascended with them.

Know within the womb of the Mother

some of the light is very refined and clarified;
and from this refined light
are created the other entities.
However, there remains a bit of light
that does not have the capacity to be clarified, for it is very
thick.

From the first 3 spheres,

Crown, Wisdom, and Intuition,
that are within each and
every one of the 7 points that were shattered,
are created the Great Face and the Father and Mother,
and that which is exceedingly dense
and not able to rise,
the Litde Face takes for himself.
60 o Ka-ssAr,{H op CnrnrroN

For even though this light is not worthy

for the station of the Father and Morher,
it is worthy for the Litde Face .

Then the food is clarified from the residue.

And from the first 3 within each and every one of the 7
points is created the head of the Litde Face ,
which is the 3 stntes of consciousness called
Crown, Wisdom, and Intuition.
All this takes place in the womb of the Mother.

These are her 3 states of consciowsness,

the mystery of the gestation in the womb of the Mother.
Here 3 are within 3;
nevertheless, the embryo has a head,
even while in the womb.

Afterward,4 qualities are clarified

in the points within the 7 points.
They are called Grace, Suength, Beaury and Endurance.
From them are created the body of the Litde Face.
From those which became more refined,
comes a clarification in the first 3 spheres,
in the way we have seen.
These 3 remain.
Within these 3 are the l0 sef.rot
that within each and every point are nor clarified at all,
until they reach the time of Nursing,
as we will explain with the help of the Blessed Name.

At that moment they are clarified.

 Tsr Mysrrny or PnrcNeNCy AND Nur.srNc o 6I
Cosmic Birth
The Relationsbip of tbe Divine Mother
with the Dipine Ernbryo
All these spheres
are in the lower dimensions,
and the Shells (negative forces) are grasping them;
therefore, they are not able to become refined at this time.
This is what the Bible means when it says,
"If a woman gives birth, and bears a man-child,
then she shall be protected (ternaia) seven days.,'5

The Litde Face remains in the womb

to refine the energies, and then
7 of these energies are clarified:
they are the first 7 spheres:
Crown, Wisdom, Intuition, Grace, Strength, Beaury and
Endurance.

When the Litde Face is born,

all the judgments that remain from these 7 energies
thot did not haye the capncity to refine anymore
burst out as the blood that emerges during the birth.
This is why she is protected for seven days.

However, if she gives birth to a daughter,

there are 7 Shells, which are 7 days,
and there are 7 more for the Sovereignry
which is an extra sphere in each of the other spheres,6
because the feminine becomes refined after the masculine.
Therefore , she is protected for two weeks-I4 days, 7 plts 7 .
62 o KassAraH or Cn.EnrrcrN

Cosmic Nursing

Afterward, during the stage of nursing,

when the nursing mother creates
from the menstrual (nid.d.a) blood
and transforrns itinto milk,
it with these 3 spheres of the I0
is the same
that have not been refined during the gestation.

They are considered rigorous aspects or judgments,

meaning blood.

However, when they were still in the form of food

contained within the residue,
so they did not emerge with the birth.
Indeed, some remains within the Mother
so that it will be clarified during the time of Nursing, and
become actual food: milk.

The Mother nurses the Litde Face

with this milk,
so the Little Face will become complete in all d.irnensions.

The nursing stage is 24 months:

Praise needs 8 months to mature (d.euelop);
for she is enclothed in 7 spheres above her,
thus making 8;
the Base (or Foundation) is also 8 and
Sovereignty is 8.
Each of these spheres is enclothed in the 7 above it,
 IHr Mysrrry or PnrcNaNcy aNo Nur.snrc o 63
and counting itself as I makes 8.
Therefore, each of the 3 is 8,
and the three 8s make 24.

(Thuq24 rnonths of nursing!)

Cosmic Maturation
From this nursing,
the Little Face develops and expands
through all the qualities of the l0 spheres.
For in these 24 months,
the 3 spheres that were enclothed in 3 expand,
and they are from the 6 directions.

And if you will ask,

"But the 3 are within 3, so how could the 3 spheres
mentioned, remain within the Mother as milk|,,

The intention is that they are not clarified

until the Mother nurses the baby, for then,
these judgments that were within become
sweetend by the milk from
the nursing mother;
and from this milk,
the thighs start growing,
and the last 3 spheres that are within.
For in the beginning they were lacking much,
and 3 were enclothed in 3;
and these 3 were not recognized within them.
64 o KersAr,AH or CnrarloN

She nurses them, and takes these

qualities of judgments (xagnan t energies )
and refines them, and they
become complete and transformed
through this nursing. Afterward,
when the legs are completed,
and nothing remains in the Mother
from these 3 spheres of the I0
except the judgments within them
that are worthy to be transformed from blood into milk.

We can compare this to the very young child

who has thighs and legs,
but does not know how to walk,
until he is nursed.
Through tlis nursing the legs gro\M,
and he begins to walk.
Then, the higher 3 spheres that were enclothed there
expand; and this is their development.

One can see that the thighs are entirely transformed

through nursing and they grow.
Endurance is refined in the womb.
Praise is not clarified in the womb;
and Endurance is not revealed until
Praise is completely clarified and parifi.ed through nursing.
I

Tnr, Mvsrsn.v or PnscNANcv nNo NunslNG o 65

Meditation on the Divine Names Linked to the

Process of Nursing

The secret of milk is the Divine Name A H Y H

(Alef -Heh' -Yud' - Heh' ) stationed within Intuition.
The name A H Y H is expanded
with the Heh spelling in this way:

I. The simple form, A H Y H;

2. Using each letter as a word:
A Le P H'- HeH'- Y u D'- He H';
and
3. Spelling out each letter of each of the words
I. A Le Ph- He-H Yud Vav Daled- HeH:
2. ALPh' - LM D' - P H' - H H' H H' -YVD' - V
V'-DLT'HH'HH'

There are three ,nethnd,s to spell expansitely;

with the heh spelling
it is the numerical equivalent
of the word chalaz, milk (40)
with the word (chalna) counting as I in itself
and with the complete spelling counting as I.7

We know that the Divine name of A H Y H,

spelled with exua Hehs,
is the embodiment of Knowledge and Beauty;
for there is the place of the breasts,
throughout the central channel (of the great Tree of Life).
Another way to look at this is as follows:
66 o KessAr-AH or CnsnrroN

the blood is transformed into milk.

This blood is the external aspect of A H Y H,

when spelled out with this method:

l. A= t,
2,A}f=6,
3.AHY=16,
4.AHYH=2I.
Total:44

This progressive spelling ofA H Y H is numerically equiva-

lent to DAM (daarn), the Hebrew for blood,
wbicb is also numerically (44).
If we subtract 4 from the 4letters ofA H Y H,
what remains is 40,
the numerical equivalent of chalw (milk),
chet = 8
lamed = 30
vet=2
Total = 40
which is the expansion alone.

The Mystery of Divine Breasts

is the meaning of the scripture

"And passed over" (Va Y a A Vo R),
for the secret of these Hebrew letters,
'vav yud ayin bet vav resh, is: ayin bet = 72.
This is the right side,
and: resh yud vet :2L6, on the left.
 IHr MvsrsR.v or PxrcNaNcv,cNo NuRsrNG o 67
The Tetragrammaton Y H V H
is positioned in the middle.
All these embodiments are
within the sphere of Intuition,
for she is the nursing Mother.

They add up to the numerical equivalent of

the Divine Name 'Sh'-a'-d'd'-ai' (shin daled yud).8
S'h'a'd.'d.'ai is the root of shed.ayim,
which means "breasts."
They are also called dwd,ayirn;
This is the secret of the name E'-l'-o'-h'i'-m'
which is an embodiment within Intuition
which is A' L'II'Y'M'.
Aleph Lamed is on the right side .
The last two letters on the left are Meru andYad.
The Heh is in the middle.

Tlte Dbine Narue of Elohirn is pisunlized as an erubodirnent

of the right and left breost with the heart in the center:

ALHYM

A L combined with DD (d.od.),

which weans breast, is A L D D.

MYandDDisMYDD.
This is the secret of E'l'd'ad'and M'e'd'ad'who
prophesied in the Israelite camp in the desert.e
68 o KersAr-AH or CnrauoN

The Divine Name That Manifests During

Nursing of the Cosmic Embryo
When the Mother is nursing her children,
she becomes t}re embodiment of the Divine Name-Er/,-
Sltta'd,'dtait,
tfuough the nursing breasts.Io
When she ascends and leaves her children,
and they have completed their nursing,
then she is called E)P-E'Pfon:.rr
"Etlt -E'ltytont, the bestower of good graces.,,
We say this phrase in the daily blessing,
during the standing silent prayer (Arnid.ah).
This expression, "the bestower,"
refers to "The child grew and was weaned.,,I2

The name Elyonis the external

of the Divine Name, Number 63 (SAG),

Tlte Diyine Naru.e of SAG, Number 63, refers to the

expanded. spelling 0f the Tetra,gra.mtna.t0n as follows:
THVH =Titd.-He-Vap + He Tud. + Vov Aleph Vat + He Tnd :
63

and the name E L is the inner aspect of 63.

The Divine Name

utilizing the Hebrew lenersYttd Yud Aleph Yudr3 = 3I (Aleph
Lamed),
and this is also equitalent to the Dipine Narne of E'-L' :3).
 Tnr Mysrrny op PnrcNtNcy eNo NunsrNc o 69

The name A H Y H spelled with Yuds plus the sum of the

calculation counted as I, + the 4 of the original n?rne :
166, and 166 is numerically equivalent to Elyon.

Now, we will return to explain the letter Heh

in the middle (in the rnid.* of the chest)
remaining from the name EH'- LO'- H'- Y'- M.r4
The secret of the Heh is the milk
that flows from these two breasts.
The Heh is in the middle,
for it is from the Heh that a flow
comes to the right breast
and to the left breast.

The letter heh has two forms:

daled vav and daled yud.,t
DV+DY:DVDY:24.t6
We can spell out this heh with 3 variations:
heh yud = IfY, heh heh = HH and heh aleph: HA.
Their mnemonic symbol is yud heh aleph or Y[IA,
which is numerically equivalent to chnlay.
We can also count this as another name,
with the 3 Hehs spelled out in different variations:
l. Heh yud,
2. Heh heh, and
3. Heh aleph.
These 3 are numerically 3I, A L.
With 6 added, the 6 letters it equals 37.
Then taking the 3 letters Y H A and
adding 3 for those 3 leners,
it becomes 40, the numerical value of chalat, milk.
70 o IGssAraH or CnrnrroN

From the heh in the middle,

between the trvo breasts of Intuition,
tvrro kinds of milk flow:
one to the right breast and
one to the left breast.
I

Crreptrx. 4

The Second, Pregnoncy and the

D eu e loprnent of Tltrees

RseDER's Norss
Re-Entering the Womb
The Ari reveals a new stage in the development process. It is not
enough to be born once . One must to re-enter) as it were, the Divine
Motier's womb a second time for the purpose of completing the stage
of maturation.

Sleep and Cosmic Llnions

The Ari links the idea of sleep to t}re cosmic sexual union of the
micro Divine male/female, generating union and conception. Their
union is linked to the meditation of the Shemn discussed at the end
of Chapter l. This union is contemplated and visualized during the
recitation of the Sherna.
The Ari quotes the Bible paraphrasing, "from within my flesh shall
I see Godf " He uses this scripture to describe the cosmic fluids of the
Divine Mother, which catalyze her to conceive in order to give birth
to sublime souls. These souls will continue the process of the lower
worlds to generate and awaken the supernal realms to send Divine
sustenance toward all lower realms. All this is accomplished through
their prayers and contemplative unions.

7l
72 o KnrsArAH op CnrarroN

Divine Letters and Embryonic Evolution

The cosmic archetypes interface and effect the formation of the
Divine Name. The narrative continues to describe the emergence and
placement of Divine letters within the developmental srages of minia-
ture Divine masculine and feminine beings.

The Pregnant Divine Male

At one point in this narrative it reads as if the Divine masculine is
transformed into a pregnant female or, rather, a pregnant male! The text
describes the emergence of the Divine micro-feminine as "the Feminine
sovereignty that is enclothed in hiru during Nursing.,, These statements
point to an astonishing conceptual framework that seems to counter
societal understanding of developmental stages within men and women.

The Three Stages of Maturation

l. Gestation one
2. Nursing
3. Gestation nvo

The Ari is saying that the Divine Mother transmirs sustaining ener-
gieswithin t}re Tree of Life in a methodical process. A psycho-cosmic
alignment is directed to the lower energies within the Mother toward
the higher qualities within the Divine embryo. This enables a matura-
tion. This is done in a meticulous process. )ust as t}te earlier stages of
the Divine emanation oflight collapsed in a haphazard and apocalyptic
disaster (such as a Big Bang), this stage happens in a very neat, ..Rube
Goldberg," step by step fashion whereby every aspect is inuinsically
linked to the other steps in the process. The restoration is similar in its
mechanistic procedure . However, if each step is looked ar as a psychic
stage in which vulnerability resuks in dissolution, dissolution results
in rebuilding, and rebuilding results in empowered alingment, then
 Tss SecoNo PnrcNencyAND THE DrvrloplaENr or Tnnrps o 73

this is not a mechanical process. Rather, it is a profound meditation

on the simultaneous multidimensional development of Divine energy
emanating into the world as we know it.
The Ari continues his discourse and reveals the idea of the Divine
transmission of the Mother to the Divine embryo (the Litde Face ) in
three stages, corresponding to the three Divine rays of light emanat-
ing throughout the Tree of Life. They are referred to as the Right,
Left, and Central rays.

The Embryo and Devotional Beautification

This section of the chapter is a classic example of Lurianic herme -
neutics. The Ari locates a common rabbinical statement on the
auspicious rewards one recieves when performing a religious com-
mandment with extra energy and/or heightened aesrhetics. Through
the rwist of a word, which could have a double meaning, the Ari links
this exegesis to his mystical cosmology of embryonic development.

Biblical Measurements
Throughout the Torah many different measurements are men-
tioned in context with religious laws, prayers, and legends. The most
common is the fist, a handspan, and an elbow span measuring from
the tips of the fingers until the point of the elbow. The Ari reveals that
these biblical measurements are embedded within the developmental
stages of the Divine male and female.

The Mystery of the Mezuzn

The Ari reveals that the ruezuzah (which is the miniarure scribal
scroll mounted upon all doorposts of every doorway leading to a
drvelling area)is embued with Divine emanations. Combined and per-
muted with certain Names of God, the ru.ezuzab becomes a protective
fbrce field against external negative energy.
74 o KnssnLrH oF CrualoN

The discourse concludes with a discourse by a second-generation

Lurianic kabbalist, Rabbi lacob Tzemach. He was a descendent of
Portugese clnyerso\ who became a staunch follower of the Lurianic
way. R. l. Tzemach edited many of the later writings of Rabbi Chaim
Vital-Calabrese and was the teacher of Rabbi Meir Poppers (Papyrus),
who was the final editor of the Tree of Life.

|oseph's Beauty
The discourse concludes as it digresses upon a mystical exegesis on
the physical beauty of the biblical Joseph. The Ari is attempting to link
the biblical myth with the process of the development of the Divine
male/female .

The scripture in the Torah that describes Joseph's beaury has within
its linguistic structure an embeddded acronym that conrains the word
orphan. The Ari uses this exegetical insight to link these linguistic
coincindences with the process of the Divine Mother transmitting
"building blocks" for the development of the Divine embryo. How-
ever) the development of the Divine embryo/s is not completed. The
proof text is the word zrpha.n describing Joseph, who was also an
embodiment of the Little Face.
The Ari concludes this discourse with the developmental principle
that implies that a child, in order to complete his or her maturarion
process) must generate this maturation on his or her own volition.
Likewise, just as Joseph took responsibility in his dire circumstances
and ascended to be the viceroy of Egypt, the Little Face must com-
plete the rest of his development with his own self-generated energy.
 The Second Pregna,ncy ond tbe
Deoeloprnent of Threes

Now, we will explain the passage

in the Zohar that says,

"A.fter they are suckled, she becomes pregnant with them."r

The explanation is as follows:

The child2 does not have complete Knowledge
until the age of nine years and one day.
After this time his act of sexaal intercourse
is considered intercourse;
because his mind has become complete (rnatwre).
This refers to the biblical scripture
"And Adam knew Eve his wife."3

Re-Entering the Womb

After the Litde Face finishes nursing,
he returns into the womb of the Mother
for a second pregnancy,
to develop Knowledge within himself,
since his entire being, which consist of Six Directions,
has been completed during the Nursing.
You may wonder how this is possible,
a second pregnancy after the Nursing, does it not say,
"From within my flesh shall I see Godf "a

75
76 o Karner-qs or Cnr,nrroN

Sleep and Cosmic lInion

In the realm of Sovereignty,
the souls below ascend every night,
when we recite the scripture
"Into Your hands I commit my spirit."s
At this moment
the Mother becomes pregnant and
renewed from these prayers,
which is the mystery of

"They are renewed every morning.

Great is Your faitl-frrlness."6
From the souls (nesharnot)
of the Litde Face and the Feminine
the Mother becomes pregnant the second time,
and she is regenerated by
the new consciousness that has been given by them.
When the Litde Face and the Feminine are in union
they ascend into the womb of the Mother,
they generate the feminine waters (motitation)
for the Mother (Intuition)
to mate with the Father (Wisdom).

Through this embrace

a new consciousness
descends and is born into
the lower union of
the Litde Face and the Feminine.
 Tsp SecoNn PnrcNnNcy AND THE DrwroplrsNT op Tnr.sss o 77
Evolution and the Miniature Divine Male
Now we will explain the mystery
of the development of the Litde Face.
When the Litde Face is in
the First gestation state,
three spheres are within tlree.

Divine Letters and Embryonic Evolution

This is the station of the letter Vav

within the letter Heh of Intuition.
The letter Vav protrudes.
This is the mystery of the point that protrudes at the end
of the Vav, which indicates the point of Sovereignty
that stands with the Litde Face,
which is the letter Vav without its head.
This is called 3 within 3, a litde Vav.

When the Litde Face emerges,

he is the station of the letter Vav
that is revealed within the name of TlIVH,positioned
after the first Heh.

After the Vav emerges out of the fust Heh,

this Vav achieves a head to itself.
This head signifies the head, which is the Crown, Wisdom,
and Intuition,
of the Litde Face in its infancy and nursing.
At that time his limbs are as thin as the antennae of a
78 o KarsAr-AH op Cx.rarroN

locust, and they are called Six Directions alone

(wn cr ystallize d. p ot enti nl ) ;
but he does attain a litde head.
This is the head of the Vav.

The Pregnant Divine Male

His Six Directions

are the expansion of this Vav,
and the point at the thin end
of the Vav below is the station of
the Feminine Sovereignty that is
enclothed in him during Nursing.

Three Stages of Maturation:

(l) Gestation One, (2) Nursing, (3) Gestation Trvo

Now, we will explain

the third station of rnntaration.
In order for the limbs of the litde one to develop,
limbs that are ref.ned as the antennae of a locust.
It is necessary for the sefi.rot of
Endurance, Praise, and Base
of the Mother to enter
the Six Directions of the Litde Face.

The higher body ofEndurance

of the Mother combines
with nvo parts of Grace of the Litde Face.
They ascend to the head of the Litde Face,
and from the union of these 3 parts his Wisdom is created.
 Tsn SrcoNo PnrcNaNcy AND THE DnnlopurNr or Tsnms o 79

Then, one part of Praise of the Mother

combines with nvo higher part
of Strength of the Litde Face,
and from these three parts
within the head of the Litde Face
is created Intuition of the Little Face.

This is the mystery

of the phrase based on Zohar,T
"Grace of Graces and Strength of Strengths."
For, one part of Endurance of the Mother, which is the
Right ray, is called Grace,
combines with two graces,
which are the t'wo higher parts
of Grace of the Litde Face;

and they become three parts,

which are three graces.
From these three graces
Wisdom of the Litde Face resubl

In the same way,

Intuition of the Little Face is created,
from the Suength of Strengths;
and the same with the Endurance of Endurances
and the Praise of Praises,
which are the two lower qualities of
Endurance and Praise of the Mother.
(These parts are not called graces and strengths.)
They combine with Endurance and
Praise of the Little Face
80 o KarsAr"tH op CnrnrroN

to complete them,
as we will write with the help of God.

It is difficult to understand,
since we say Grace of Graces and Suength of Strengths,
and so on, why do we not say Beauty of Beaudes also|
We will return to this subject.

Now we will return to the discourse.

One part of the Base of the Mother combines with
the two higher parts of Beauty of the Litde Face, and
from this is created
Knowledge of the Little Face.

The second part of Endurance of the Mother combines

with the remaining one-third of Grace of the Little Face,
and the higher one-third of Endurance of the Little Face;
and Grace of the Little
Face is created with these 3 parts.

Know:When [thefi.rstJ part of Endurance of the Mother

descends and creates
Wisdom in the Little Face,
only the lowest part [0f End.urance of the Mother/ descends,
because this is the order of descent.

Afterward, the middle part of Endurance of the Mother

wants to enter in order to create Grace of the Litde Face,
which is incorporated from three parts;
then the lowest part of Endurance of the Mother,
 TsE SrcoNo PnrcNaNcyAND THE DpvrropupNr op THnrEs o 8l
which was originally
in Wisdom of the Litde Face,
descends to Grace,
and one part of Endurance of the Mother remains within
Wisdom of the Litde Face.

Afterward, the third part of Endurance of the Mother

wants to descend in order to complete the
Endurance within the Litde Face.
Then, the upper part of Endurance of the Mother
enters Wisdom of the Litde Face,
and the middle part of End.urance of the Mother
descends to Grace of the Little Face;
and the lowest part of Endurance of the Mother descends
into Endurance of the Litde Face.

Through this process the Right ray of the Little Face is com-
pleted.

In the same way the Left ray of the Litde Face is created
from the 3 parts of Praise of the Mother.

And in the same way the Central ray of the Little Face is cre-
ated from the Base-Foundation of the Mother.

We find that Grace of the Little Face

is created from the union of
three-thirds who were separated from each other;
the middle part of Endurance of the Mother,
the lower part of Grace of the Little Face
82 o KessArAH or CnrRrroN

and the upper part ofEndurance ofthe

Litde Face.

From the combination of these three ,

Grace of the Litde Face is created.

In the same way,

Suength of the Little Face is created,
and in the same way,
Beauty of the Litde Face is created.
However, this does not happen
with any of the other spheres of the Little Face, for these
that we just mentioned are in the station of thirds
separated from each other.

We find the Little Face in each of the ten spheres has

one-third that is taken from the Mother;
there are two-thirds belonging to himself,
and he takes one-third from the Mother,
and integrates.
This process happens throughout his I0 sefi.rot (centers).

The Embryo and Devotional Beautification

This refers to what our Rabbis have said concerning,

"the adornment of the observance" (hid.wr rnitzttab):
in fulfilling a commandment,8
it is always auspicious to perform beyond dury a third
more than what is expected.
For such is the way of the Litde Face;
 THs SrcoNo Pr.rcNeNcy AND THE DswrolupNr op Tnnsps o 83

one-third is grown within him.

With this we can undersrand if the third that our Rabbis
have mentioned is internal or external.

The reason all of the Little Face is created from these

thirds is the mystery of the scripture,
"... and [the Lord] comprehended the dust of the earth
in a measure."e

For the Little Face and the Feminine pnrtner are called dust.

Everything comes from the dust,

even the orbiting sun.

Biblical Measurements
All is measure with measures.ro
This is the explanation of the senrence,
"Who has measured the waters in the hollow of his hand

What is the difference berween a measure (rned.id,a)

and a span (zarat)?
A measuring vessel (rned.id,n) contains a "house" to receive
what is placed in her.
After measuring one measure,
we empty the vessel to return)
refill, and measure again.
With a span there is no need to pour out anything,
for there is no receiving vessel.
84 o KnssnrrH oF CnE,\rroN

The scripture can be explained as follows: through the

hands of "Who" ("M l"-MernTad.), meaning to say
through Intuition,
which is the connotntion of owhor"
ai the Supernal Mother,
the waters are measured "in the hollow of his hand."r2

These are the *rc lewls alfwaters,

the lower waters and the upper waters,
which are the Little Face and the Feminine pdrtner,
who are separated and
differentiated from one another.

"God made the firmament, and divided the waters which

were under the fumament from the waters which were
above the fumament."l3

This dMsion is accomplished

by measuring with a measure.
It is filled the first time
with the higher waters.
Then this measure is emptied
to give to the Litde Face,
and the measure is returned
to be filled a second time
with the lower waters.

The second filling is for the needs of the Feminine ttartner

The term rneasare is used
since we need to make a separation and a differentiation
 THs SrcoNn PnrcNeNcy AND rHE DrlcropurNr op Tnnms o 85

between the Litde Face and the Feminine.

This separation is made by means of a measure that is
filled and returned to be filled again.

However, the span is entirely :used for the Little Face,

who is called the heavens.
For "who" ("M i"),
is at the beginning of the sentence,
"measuring out the heavens with the span."I4

The meaning of measuring out

is that a boundary, border, perimeter, and measures with
the span are established. and says, "until here will be the
boundary of the mentality of Wisdom,
and until here will be Grace,
and until here will be Endurance ..."
and in the same way with the Left ray
and the Middle ray.

Afterward, it says,

"conceptualized the dust of the earth with a measure,,,rs

which means he measured Intuition
with the upper third of Beauty of the Little Face,
which is the chest. From this measure emerges
the Feminine Sovereignry
which is called the "dust of the earrh,"
as mentioned in the ld.ra (Zohar):

"she emerged from between his two arms."I6

86 o Karsnr.{H oF CRrarroN

The Mystery of the Mezwzah

This is the mystery of the rnezwzalt,

which is the ernbod.iment a/Sovereignry
because the ru.ezuzaZ is numerically
the same as tbe Dipine Nnwte of AD N Y (65).
The rnezuzah is placed on the bottom part of the top third
of the doorpost, to signify Sovereignry which emerges
from the higher third part of
Beauty of the Little Face.
This is the mystery of the sentence
"Yea, the Almighty shall be your defense, and you shall
have plenty of silver,"rT which uses the name
Sh' a' d.d' ai' ( the Almighty)
which is a shield against the Shells (external forces)
that are called tzarich (need).
For this is how Sovereignry emerges.
The Sovereignty ind.icntes the mezwzalt,
which is on the outside of the Little Face
so the Shellswill not have a grasp there.
There is a power in the name of Shaddai to dissipate the
Shells, which are called tzarich.

The letters of Sh'a'dd'al' (Shin Daled Tud.) are

the acronym for "Guardian of the Doors of Israel"
(Shorner Dahot Tisrael).

This is a discourse on the expansion of Endurance, Praise,

and Base of the Father and Mother into the Litde
 THp SEcoNo Pr.scN.p,Ncy AND THE DewropurNr op THnrss o 87
Face in order to help him grow.
It is a very beautiful and appropriate explanation.

The Words of |acob Tzemach:

Divine Parental Influences

The consciousness of the Litde Face is created
from Endurance, Praise, and the Base of the Mother;
and such is the order of their structure
that every measure has three parts.

The bottom part of Endurance of the Mother descends

into the place where Wisdom of the Litde Face will be in the
future.
From this place arise two parts
of Grace of the Little Face,
and Wisdom is created from these three parts.

Afterward, the middle part of Endurance of the Mother

descends into the place of Wisdom of the Litde Face,
and she pushes away
from that place the bottom part of Endurance.

The middle part of Endurance of the Mother remains in

Wisdom of the Little Face and the lowest part descends
to Grace of the Litde Face.

The top part of Endurance of the Litde Face rises to Grace;

and Grace is created from these three parts.
88 o KalsmnH oF CnrnrroN

Afterward, the highest part of Endurance of the Mother

descends into the place ofWisdom of the Litde Face.
The second part ofEndurance)
which was in Wisdom, is pushed out
and descends into his Grace, and the lowest part
[of Endurance], which was in Grace, is pushed out
and descends into Endurance of the Litde Face.
In that place Endurance of the Little Face is created,
from these three parts.

The same process occurs on the side of Praise, the Left ray.
From Praise of the Mother is created
Intuition within the Litde Face.
The lowest qualiry of Praise of the Mother descends into
the quality of Intuition of the Litde Face,
and two parts of Strength of the Litde Face
ascend into the station of Intuition.
Intuition is created from these three parts.

Then, the middle part of Praise of the Mother

descends into Intuition of the Litde Face,
entering the lower qualiry of Praise of the Motler,
and the lower qualiry of Praise of the Mother
descends into the bottom part of Strength.
Then the top part of Praise of the Little Face rises into
Strength, and in that place Strength of the Little Face
is created from these three parts.

Afterward, the highest part of Praise

of the Mother descends into
 THr Sscor.{o PnrcNeNcy AND THE Dpucr-opurvr op Tnnms o 89

the place of Intuition of the Litde Face,

and the middle part of Praise of the Mother is pushed out.
The highest part of Praise remains
in Intuition of the Litde Face,
and the middle pan that was pushed out
descends into his Suength.
Then, the lowest part of Praise of the Mother
is pushed out from there into Praise of the Little Face.
Praise is created from these three parts.

The Base is the Central channel.

The bottom part of the Base of the Mother
enters Knowledge of the Litde Face.
Two parts of Beauty of the Little Face ascend into this
place, and Knowledge is created from these three parts.

Then the upper part of

the Base of the Mother descends
into Knowledge of the Litde Face
and the second part
of the Base of the Mother,
which is within Knowledge, is pushed out.
Now only the top part
of the Base of the Mother
remains in Knowledge or the Litde Face,
and the second part that was pushed out of Knowledge
descends into the top third of Beauty of the Litde Face.

The Base of the Litde Face

is not garmented by the Mother.
90 o KassAr-,\H op CnrerIoN

The reason for this is,

he does not have any consciousness.
For the five graces heve only expanded
to the Praise of the Litde Face.
This is the meaning of the sayrng
that the "Supernal Mother expands until the sphere of
Praise."

Nevertheless, the impressions of the graces, through their

expansion, accumulate in the Base, and we call them an
entire entity.

Just as the Base of the Little Face

receives impressions of these graces,
in the same way, the light impressions of the garments of
Endurance, Praise, and Base of the Mother expand,
from the power of the Base within the Mother.
Inside this Base, graces are concealed, and these
concealed graces enter the head of the Little Face.
From there they descend and illuminate his Crown
until his Base Foundation.

Now we will return to the original subject.

We have explained
that the three parts of
Endurance of the Mother expand
below into the Right ray of the Little Face,
and the three parts of Praise of the Mother expand below
into the Left ray of the Litde Face.
The Base of the Mother expands below into the Central
ray in this manner:
 THp SrcoNo PnrcNRNcy AND THE DEwr.opurNr op Tnrurs o 9I
The top part of the Base of the Mother
combines with the higher parts
of the Beauty of the Litde Face,
and from the combination of
the Base of the Mother
and the Beauty of the Litde Face
is created Knowledge of the Litde Face.

Then the second part

of the Base of the Mother combines
with the bottom part
that is left of Beauty of the Litde Face.
The top part of the Base
of the Little Face rises into the place of Beauty,
and Beauty of the Little Face
is created from these three parts.

Then the Base of the Litde Face is left

with nvo parts alone,
because the Base of the Mother is the
diminished Base of the Feminine pa.rtner,
and only has two-thirds of a measure.
One of these thirds descends
into Knowledge of the Litde Face,
and one-third goes into the Beauty of the Litde Face.
The Mother has nothing left at all to give
to the Base of the Litde Face,
so two-thirds alone remain.
However, in each of the other spheres
there are three thirds,
because they all receive from the Mother.
92 o KarsAr-AH op Cru,RrroN

]oseph's Beauty
This is the mystery of the biblical scripture
"And /oseph was of beautiful form, and fair to look upon.',r8
The acronym in Hebrew for "of beautiful form and fair to
look upon" (Tafa Toar Viyafa Mareh)
is the word YOTAM-"orphan."

What is the connection between |oseph

being someone who is beautiful to look upon
and the word orphan?
He was left an orphan from his mother,
who is the embodiment of Intuition.
In all the other spheres,
the Mother stands with him,
but not in the Base Foundation.

This is the order of the expansion as we have shown above:

first to be completed
is Wisdom of the Little Face,
through the highest part of Endurance of the Mother;
afterward, Intuition;
and afterward, Knowledge;
and afterward, Grace;
and afterward, Strength;
and afterward, Beauty;
and afterward, Endurance and Praise;
and finally, the Base.
This completes the development
of the Litde Face .
 Cneprpn 5

Mental States
a.nd tbe Image of tbe Linle Foce

REaDER's Norps
Meditation on the Divine Image
The terms gestntion/pregn an cy, in the cosmic narrative of creation,
are the states when different stages of consciousness are embedded
within the cosmic embryo. This discourse links with the biblical scrip-
ture of Genesis, to paraphrase, "let us make him in our image." The
Hebrew word for "image" contains three letters (sign/metaphors) for
three developmental stages of consciousness within the Divine Child.
The Hebrew word for "image" (tzelern) is written vertically and
descends into the Divine embryo. Thus, the last letter enters first. If
the three letters are ABC, then the letter C enters first, the letter B
enters second, and the letter A enters last. After they all enter, devel-
opment is complete. This completes a mystical-linguistic meditation
of the Divine embryo interfacing letters and cosmic energy in the
form of Divine archetypes and Hebrew prayers that invoke cosmic
compassion.

The Ari's Project

The ultimate project of the Ari is to essentially create a "man-
dala" with a worldview contained in a pictograph reality map that is
meditated upon by a kabbalist practitioner. The goal is ro become so

93
94 o KalsArau op CnrnrroN

identified with this inward cosmic realiry map rhar one musr refer to
it in every way possible as one encounters realiry until that moment
comes when the mystic experiences the unity of God totally.

Meditation on Divine Coupling

This is a meditation on Divine motivational energy, which consists
of catalytic forces empowering the Divine Couple to become one with
each other. The source text for this meditation is the Hebrew prayer
that invokes mercy and compassion. This comingling of energy is
catalyzed within the womb, where the result is the formation of the
embryo.
This discourse also describes the union of these cosmic forces in
terms of clashing/caressing, giving, and receiving "graces and pow-
ers" in order to become one. The text practically reads as a cosmic-
esoteric description of sexual foreplay!

Divine Image and Conception

The Ari reveals the real meaning of the word for ,.Divine Image,'
(tzelern), as it enables and empowers conception and the transmission
of conception. He begins with an analysis of the descending move -
ments of the letter ruern of the word tzelewt. Then there follows a
description of the descent of the letter lamed of the word tzelem..The
relationship of the Father/Mother is intrinsically linked parallel ro the
integration of the sef.rot as the building blocks of the developmental
consciousness of the Divine child. Finally, this secrion concludes with
the descending power of the letter tzaddi of the word tzelern It is
through the power of this first lerter that the child receives an all-
encompassing mental consciousness. The letter tzaddi encodes the
final state of consciousness into the microcosmic embryo: the Litde
Face.
 MrNrRr- SrRrss AND THE IMecs op rnr Lrrrre Fecr o 95

Meditation on the Divine Beard

This text makes the starding commentary on the creation and
manifestation of the Divine Beard. The Ari is referring to the idea of
Divine compassion, discussed in great detail in the esoteric section of
the Zobar, "The Book of Concealment." Throughout Lurianic texts,
including this one, the most quoted of all texts besides the Torah is
the Zohar literature. If one were to carefully peruse Lurianic texts,
one would begin to see a pattern of the Ari commenting on the
Zohar's point of view or using the Zohar as a proof text for his own
commentary. This section of the discourse shows again how the Ari
used the Zohar to develop his own mystical system. I would dare say
that Lurianic Kabbalah could not exist without the Zohar.In order to
understand the "white beard of the ancient one," a careful study of
the original Zohar is critical.

The Mystery of Circumcision

This relates to circumcision and the mystery of the Divine Father
and Mother nurturing the Divine Child to instill autonomous con-
sciousness.
The Ari continues to link his cosmology to all the rituals, teachings,
and prayers of traditional |udaism. Thus, the Ari conrinues his medita-
tions on the subject of brit rnilah, the covenant of circumcision, and
places the ritual act of circumcision within the aspect of the Sovereign
(Malhuth) quality of the Tree of Life . The placement of the feminine
clitoris as the Divine Feminine qualiry of Sovereignry is also implied
when the Ari writes, "In the Mother's Foundation (the Base) there is
one point called the 'point of Zion."'There is no link between the dis-
cussion of the esoteric meaning of circumcision and female body parts.
96 o KnssAr-As or Cnr,arroN

The Mystery of Tefillin

This relates to tefillin and the Divine transmission toward the Little
Face.
The Ari equares this with the talmudic saying, to paraphrase,
"that God puts tef.llin on daily." The Ari reveals rhe meaning of the
scripture as referring to the perpetual union of the Divine. This is
an extraordinary jump for an exegesis of a midrashic statement. This
text, with its linking of the daily ritual of wearing phylacteries to the
Divine Mother and Father who bestow consciousness and blessing on
their Divine Child, is showing us how the Ari pushed the parameters
of )ewish thinking. The Ari is saying, "Not only is one doing God,s
will by putting on tefi.llin but this acr is re-enacting cosmic prehistory.
Putting on the head tef.llin is re-enacring the Divine Father rransmit-
ting consciousness to the onset of creation. Putting on the hand tefi.l-
lin is the re-enactment of the Divine Mother transmitting her energy
in the development of creation." The Ari goes further. Everything
that is written in the Torah, every act one performs as a devout Iew,
is an action and principle embedded in the cosmic prehistory of the
universe, is embedded in the prehistory of existence. For this reason
every performance of Divine commandments and prayer (i.e., medita-
tion with hwanah) affects nll existence, even pre-existence.This is how
I perceive the cosmological teachings of Rabbi Isaac Luria and his
school.
 Mental States
and tbe lrnage of the Linle Fnce

Meditation of the Divine Image

Now, we will complete the explanation
of the development of the Litde Face.
"After they are suckled,
she becomes pregnant with them."r
We will also explain the consciousness of this being,
and the category of the Image (tselern).
Concerning this we will explain the tradition2
that the Father and Mother bestow
two Crowns upon their children.

Know that in the Beard of the Great Face

are two constellations (rnnzelot).

The higher constellation is called Notzer Chesed.

(Guardian of Grace),
and this is the Formation of Eight.
The lower constellation is called Vinahe, "And the One
who purifies,"3 this is the Formation of Thirteen.

The Father derives sustenance

from the higher Formation of Eight,
and the Mother derives sustenance
from the lower Formation of Thirteen.

97
98 o KalsAr-AH or CruRrroN

The higher constellation enczunters the lower constellation.

We do not know how to explain what this enclanter
(bntisha) is. Nevertheless, from the power of this
clashing, five graces emerge from the higher
constellation, and five graces emerge from the lower constellation.

Meditation on Divine Coupling

The higher constellation tyansmits
these five graces to the Father,
and the lower constellation
gives these five powers to the Mother.
After the Father and Mother
have received graces and powers
from these two constellations, they embrace.a
The Father gives these five graces to the Mother,
and then these graces and powers
are integrated in the womb of the Mother.
When the Father and Mother are embracing,
besides the graces and powers we have mentioned,
the Father releases a droplet from his brain,
and this is called Wisdom.
The Mother releases a droplet (tepa) from herself,
and this is called Intuition.
All these are intermingling in the womb of the Mother.
Thus, the Father releases Wisdom and the five graces,
and the Mother releases Intuition and the five
powers. Together they crente 12 essences,

which are intermingling in the womb of the Mother.

This is the meaning of the saying:
"After they are suckled, she becomes pregnant with them,"
 MTNTRI Sre.res AND THE Iu,q.cr op rsr Ltrtr Fncr o 99
this means, with the consciousness
of the Litde Face and the Feminine.

Grace and Strength are the two Crowns

mentioned in the Zohar
that the Father and Mother bestow upon their children.
Now the Mother gives birth to the 4 levels of consciousness:
Wisdom, Intuition, Grace , and Strength.

The Divine Image and Conception

This is the mystery of the letter ynern of the word tselim

(image). The letters of tselirn are written from below to
above.
The letter m.ern (nurnerically 40)
corresponds to the 4 mind states that were just mentioned,
because each and every one ofthese consciousnesses
incorporates I0.

Afterward, the Supernal Mother conceals

and integrates these 4 consciousnesses within her
Endurance, Praise, and the Base:
Wisdom within Endurance;
Intuition within Praise;
and Grace and Strength within her Base.
She bends and humbles herself and perrneates the Litde
Face with these consciousnesses.

The Little Face would not be able to receive all these con-
sciousnesses (because of the abundant light contained
100 o KessAr-AH or Cr.EerloN

in them), if they were not garmented in Endurance,

Praise, and the Base of the Mother.

Endurance of the Motler,

which has within her the consciousness ofWisdom,
enters Wisdom of the Litde Face;
then Praise of the Mother,
which has within her the consciousness of Intuition,
enters Intuition of the Little Face;
and the Base of the Morher, which has within her
the consciousness of Grace and Strength,
enters Knowledge of the Litde Face .

Before they were clothed,

there were exacdy 4 consciousnesses.
This is the mystery of the lefrer meru of the word tselem.s
After they are clothed,
Grace and Suength are included together
in the Base of the Mother,
and they become 3 consciousnesses:
Wisdom enters Endurance,
Intuition enters Praise,
and Grace and Strength together enter the Base
of the Mother.

These 3 mind srates are the letter lnrned.

(which is nurnericnlly 30)
of tselern,6 which comes after the rnern from above to below.

The level of larned, manifests

after all these mind states are clothed in
 MrNrer SrRrss AND rHE Iuacs or rnr Lrrrue Fncr o l0l
Endurance, Praise, and the Base of the Mother,
and with these consciousnesses,
as we have explained,
these 3 spheres enter the head of the Litde Face.

Then the letter tzaddi of tseliru is completed;

because in that place is the category
of tzodd.i.
For these consciousnesses do not remain within the head,
but spread throughout the whole body,
which consists ofWisdom, Intuition, and Knowledge,
and Grace, Strength, and Beauty
and Endurance, Praise, and the Base.

In the beginning there are Six Directions.

Through these consciousnesses we have been discussing
the letter tzad.d.i develops,
as Endurance, Praise, and the Base of the Mother
enter the Litde Face,
with these consciousnesses.

This is called the mystery of

the rnatwration of the three stagesof the Litde Face.

Meditation on the Divine Beard

Through the maturation of these consciousnesses,
the Litde Face develops.
Now the tzad.d.i of tseliru can be explained in another way;
for now the Beard of the Little Face is created,
with its 9 formations.
Now we will explain the 9 formations of the Beard,
102 o KasrA.u,H or Cr.rRrroN

and where they originate:

The 3 consciousnesses of
Wisdom, Intuition, and Knowledge
are clothed in
Endurance, Praise, and the Base of the Mother,
and then they are garmented in the vessels
of the first 3 spheres of the Litde Face;
this makes 9 altogether [3 within 3 within 3].

From their power center emerge the 90 formations

of the Little Face's Beard.
We have explained that two Crowns
of the Father and Mother
are the 5 graces and the 5 powers
which are contained in the Base,
and from them are created Knowledge of the Little Face.
The Base of the Father is called Grace
because he is from the right side,
and the Base of the Mother is called Strength
because she is from the left side.
Grace and Strength are called the two Crowns,
and they are named after the places from which they emerge.

The Mystery of Circumcision

And know:
The references to the Sovereignty of the Father
and the Sovereignty of the Mother can be explained in this
way: the Crown of the Father's Base
is the mystery of wiln and priya,
(the two steps of circurncision).
 MENrer Srnrrs AND rHE Iuecr, op tnr LtrrI-r Fncr o I03
Mila and priya are the Base and its Crown.
We call this Crown the Sovereignty of the Father.
In the Mother's Base,
there is one point called the Point of Zion.

These two Crowns are the ones

that are bestowed to their children,
the Litde Face and the Feminine, so they can wn'ify.
This is the meaning of the quote
*With the Crown (atara) that his Mother gave him on the
day of his marriage."T

The word Crown (atara) is in the singular.

It does not say "Crowns." Why does it not say "Crowns,"
in the plural, since the Father and Mother have trvo Crownsf

The reason is,

For in the beginning Grace and Strength
are two separate consciousnesses;
this level is signified by the letter ruetfl. of the word irnage
(tselern).
After Wisdom, Intuition, Grace, and Strength
are clothed in Endurance, Praise, and the Base of the
Mother, Grace and Strength are wnif.ed. within
the Base of the Mother.
This is the mystery of the letter lnmed. of tselirn.
Then it is called one Crown.
This is the mystery of the singular expression used in the
scripture ,

"With the Crown that his Mother gave him on the day of his
marriage."
I04 o KassAr-AH op CnrerroN

The Mystery of Tefillin.

This is the mystery of the letter shin of the tefillin:B

the 4-headed shin and the 3-headed shin.
For, initially there are 4 conscrousnesses,
and afterward they become 3.

This is the meaning of the talmudic reference that says,

"The Holy One, blessed be He, ptts tefi,ltin on His head
every day."e This means) the Father and Mother never
separate nd inf.nituru.

They are in constant union,

in order to give life force (chiyut) and consciousness
to the Litde Face and the Feminine,
so all worlds will be sustained;
indeed, to crown them so they can unite .
The Father and Mother can give Crowns
for the union of the Litde Face and the Feminine only
through our good actions and prayers,
and the unification reswbing frorn reciang the Shernn.
Then the Mother becomes pregnant;
and she crowns the Litde Face with two Crowns;
Grace and Strength.
This is what is meant when we say thar the Holy One,
blessed be He, puts on tefi.llin every day.
 Crrep:rsR. 6

The Descent of the Groces

Rr,nDER's Norss
The Incremental Aspects of Divine Descent
In the previous chapters the Ari mentioned how the motivational
energy ("Feminine and Masculine Waters") that generates the Divine
Fathey'Mother paradigm effects their union and the resultant con-
ception of the Divine Children (the Litde Face and the Feminine). In
this chapter he describes the minutiae of this process.
This narrative shows how the ever-going energetic processes of
the cosmic unfolding are concealed and revealed until a well-defined
being emerges. The Divine Feminine emerges as a revelation of infi-
nite love.
The Divine Mother continues to nurture the Divine embryo and
the energy is reflected back to the Mother so that a cosmic symbiotic
flow results. This state reflects relational and energetic levels.

Analysis of Lurianic Style

The Ari doesn't ask why. He describes and reveals complex levels
of intermingling, interfacing, creating, dissolving, and recreating of
energy on a myriad of intra-Divine dimensions. It seems he is in the
midst of constant visions. The light descends, ascends, and reflects
back upward. It is as if he is saying this process of light movement is
in two stages. Inner light descends. Enveloping light ascends. This is a
vision about energy processes. The Ari was a great visionary mystic in

I05
106 o K,I.BsALAH or CxrerroN

the universal sense; however, he could not reveal Divine light explic-
idy unless it was contained in the garments and vessels of the faith,
rituals, and sacred texts of uaditional Judaism.

The World of Tihhun

In the world of Tihhwn, equal measures of gracefirl and vigorous
forces manifest in a carefirl progression that builds, forms, and crystal-
lizes the Divine male and female embryos until they emerge as equal
partners in this Divine play. The emergence of these meta-archetypes
in the Ari's vision influenced the inner world of traditional )udaism.
 The Descent of tbe Grnces

The Incremental Aspects of Divine Descent

Now we will explain
the idea of the graces and the powers.
There are 5 graces and 5 powers.
"By knowledge shall the chambers
be filled with all precious and pleasant riches."r
For they are I0.2

The 5 graces in Knowledge

expand into the 5 graces that ernerge
from Grace of the Litde Face untj.l they reachPraise.
The 5 powers tben descend to the Base ,

and are given as a safeheeping forthe Feminine.

This is the meaning of the scripture that soys,

"The food shall be stored for the land."3

The measure of these graces is as follows:

Three graces are given to Grace, Strength, and Beauty.
The face of Beauty is only one-third concealed.
In the arms, the two graces are completely concealed.
The two graces of Endurance and Praise are completely
exposed.

The Base of the Mother (Intuition),

where the graces are completely concealed,

t07
I08 o KersAuH op Cru,arroN

oriy a*nin to the higher third of Beauty.

They barely reach there, for the Base of the Feminine is very
petite.

Nevertheless, when she bends,

she reaches that place.
We find that nryo and one-third graces are hidden,
and two and one-third graces are revealed.

The light is nvice as powerful within

the revealed graces as it is within the hidden ones.
Thus, each revealed third is equivalent to the other two-
thirds that are concealed.
Therefore, the mro-thirds of Beauty who are
revealed are sufficient: one-third alone
is sufficient for himself (Beauty),
and the remaining third is sufficient to create the head of the
Feminine, ernerging from between his arms.

The t'vo graces who

are revealed in Endurance and Praise
are also doubled; half
(one of these two revealed graces)
is enough for the Litde Face,
and from the other half
two rnental stages are created for the Feminine.

The 5 graces and 5 powersflow

from the Base of the Mother
until the Base of the Litde Face .
 THr DsscENr oF rHE Gnacrs o 109

They gather in the Base below,

and through this gathering
all the graces reflect and. ascend
and return as surrounding lights.
For the path of descent to the Base
is the basis for inner light,
and now they ascend externally toward.
theBase of the Mother as enveloping light.

We have written that

half of one revealed grace is enough;
and when they ascend,
these two and one-third graces
who were concealed are revealed
now as surrounding lights.

Thus they are doubled,

therefore one-half is enough for tlemselves;
for the two arms and the third of Beauty.
The other half ascends as surrounding light.

How d.oes this happen?

The one-third of grace of the right arm
ascends to Wisdom,
and the one-third of grace of the left arm
ascends to Intuition of the Litde Face;
also half of a third ascends to Knowledge
of the Litde Face on the side of the graces,
and half of a third rises to Knowledge
of the Little Face on the side of the powers.
I l0 o KasseL\H op Cru,R'rroN

Why is it that Wisdom, Intuition, and Knowledge of the

Litde Face only need one-third from each of them,
and the spheres below,
Grace, Strength, Beaury Endurance, and praise
of the Little Face, need one-third and one-half for each of
themf

The reason is,

Wisdom and Intuition were already
contained.within Knowledge of the Little Face
in that place, they left an impression;
-and
this is a great impression from all the graces and all the pow-
ers that have gathered as one energetic phenowenln.
This impression alone is sufficient for him and his neighbor.

Therefore Wisdom, Intuition, and Knowledge

contained within the Little Face
only need one-third of one of the graces for each one of
them; but this is not so with the other spheres of the Little
Face.

As we mentioned before: the two-thirds of grace that are

revealed in Beauty of the Litde Face are sufficient; one-
third remains in Beauty and the other third becomes the
Crown of the Feminine.

And know: One-half alone is enough

for the Crown of the Feminine,
and half of a third for the Crown of the Litde Face.
However, more than one-half ascends
 THr DEscrNT oF rHE Gnrcns o III
to the Crown of the Litde Face and
less than one-half is given to the Crown of the Feminine.

So one-third remains hidden in Beauty;

for now, when these graces reverberate as surrounding lights,
his light becomes doubled;
half of this light ascends
to the Crown of the Litde Face together
with the half of the bottom third of Beauty, as we have
explained.

Now the Crown has one-third of the image of Wisdom,

Intuition, and Knowledge.
Also, the Crown of the Litde Face is created
from the lower half of Beaury of the Mother,
and from the lower triad
(Endurance, Praise, and Base) of the Mother,
are created the three mental states
and the rest of the body of the Little Face.
 Cnaprnn 7

The Entity of the Ferninine

RnarER's Norss
The Divine Feminine
Until this moment in the text, the Ari focused his cosmic narrative on
the complex development of the Divine Masculine. In this chapter the
narrative turns to the final and perhaps most crucial of the five Divine
archetypes: the Divine Feminine. To review, the five archetypes/
Divine personifications are :

I. The Ancient One

2. Father paradigm
3. Mother paradigm
4. The miniature Divine male/Little Face
5. The miniature Divine female/Feminine

The narrative continues with a description of the Divine Femi-

nine emerging into existence as a back-to-back Siamese twin of her
"brother." Future scholarship will determine where in ancient mlthol-
ogy there is a concept of an emerging primordial female/male born
together. The Talmud mentions this enigmatic idea in the concept
of Adam and Eve, who were "created as two faces" (du partzwphint
ntnre'ooh). The implication is that they were created as Siamese twins.
In the narrative of Divine evolution, the prehistoric Divine male/
female is linked to the human understanding ofrelationships. Thus, ini-
tially, they are not unified face-to-face; this would quafiry as a conscious

lI3
I 14 o KRssnr-AFr or CnrnrroN

relationship. Rather, they begin in total co-dependency. Each of these

characters is focused on protecting the other from the forces that sur-
round them. However, when they are facing each other, this becomes
a relationship in which each partner is focused upon each other. When
they are facing away from each other, it is a relationship focused upon
their awareness of the immediate environment as it affects their very
own circumstances. Once unstable or negative forces have been con-
trolled or pacified, the Divine male and female begin turning to face
each other. When the turning is complete, union and blessing result.

Mystery of the Absolution of Vows

The narrative shifts from being a discourse concerning the creation
of Divine archetypes to one of the differences between making vows
or promrses.
The Ari then reverts back to the previous discussion of the evo-
lutionary development of cosmic archetypes by a progression of
"threes." If we assume this text to be an authentic transmission of the
Ari, then we conclude that the Ari digressed in his discourses in order
to address many basic ideas and rituals of lewish tradition and then
reworked them into his mystical revelations. On the other hand, ir can
correctly be noted that many texts of the Lurianic uadition contain
a constant mixing of different themes and subject marter. For hun-
dreds of years this has been trying for serious students and scholars.
The question is: What are the primary teachings of the Aril And what
qualifies as secondary teachings|
In the seventeenth century Rabbi Moshe Chaim L\zzato addressed
this problem and extracted many of the essential principles of Lurianic
Kabbalah and excluded the organic rambling nature (or perhaps mys-
tical stream of consciousness) of the original texts. In many of Lttzza-
to's handbooks of mystical principles one sees at last the codification
of Luria's vast rendition of mystical creation. However, the ability to
enter) read, and interpret the flow of consciousness of the Ari and his
primary students has been lost in Luzzato's codification.
 TnE ENrrry oF THE Fr,rvlrNrNs o I 15

This was also the conclusion of an important hasidic kabbalist with

whom I studied. To paraphrase his words, "What is lost in the codifi-
cation of the Ramchal lLuzzato) is the real meaning of these crucial
principles. The real meaning is addressed more in the Habad rendition
of the writings of the Ari." This statement must be qualified as refer-
ring to the teachings by the founder of Habad, known as the Baal IIa-
Tanya (Rabbi Shneur Zalman of Liadi-Lubavitch), in his teachings
on the Lurianic principles of the works entided "Short Discourses"
(Ketzariru), "Subjects" (Inyanim.), and l(unteres Ha-Acharon of the
Tanya.

The Mystery of Biblical Tithing

The Ari compares the ancient biblical religious law of giving one-
tenth of one's harvest to the Temple and/or to the poor with the evo-
lutionary development of the Feminine in the cosmic Tree of Life .

Deconstruction of a Talmudic Phrase

The Talmud makes a derogatory comment, it would seem, on the
mental nature of women. The comment, (nashiru d.a.d.tan halot," lit-
erally means "women are light-headed." The Ari then proceeds to
deconstruct the word l.ight-hended. by showing that this word is linked
numerically to important Divine Names. He shows in this unique
hermeneutic style that the Hebrew word light-hend.ed. is linked by a
linguistic numerical calculation and permutation that indicates the
mystical union of Divine and vigorous energies. This is quite a jump
from the mainstream normative translation of hnlnh to mean "light-
headed" or "whimsical."
l16 o Knrner-an op CnsArroN

Is There a Difference Between Men and Women!

This is the Ari's commentary on a statement ofthe Zoltnrthatnotes
the energetic differences between men and women and Isaac Luria's
resPonse.
The Ari concludes tlfs discourse with a profound and, at the
same time, a prejudiced view of the psychic-motivational differences
between men and women. Women are "soft in the beginning and
rigorous (or wrathful) in the end." Men are the opposite; they are
"hard and aggressive in the beginning and relaxed in the end." Some
questions for future research: Is the Ari referring to the initiation and
conclusion of marital intimacyf Or is he pointing toward gender dif-
ferences in masculine and feminine consciousness|
 The Entity of the Ferninine
Now, we will clarift
the idea of the entiry of the Feminine.
For just as the Litde Face develops
from the sef.rot o/Endurance, Praise, and the Base
and the lower half of Beaury of Intuition;
in the same way, the Feminine develops
from Endurance, Praise, the Base
and the lower half of Beauty of the Little Face.

The Divine Feminine

Her head emerges externally,

fncing awayfroru. hirn
and not face-to-face,
for the external aspects are judgments,
and they are more lulnerable to external forces; thus,
their backs towch each other,
so external forces will not have a grasp on them.

This is the meaning of the scriptwre tbat snys,

"He has drawn back his right hand from before the enemy."I
For the Kingdom is called
the righthand side, as it says,
"At your right hand stands the queen in gold of Ophir."2

tt7
I 18 o KelsRr,{H op Cr.rnrroN

And if you will say,

the Feminine should have emerged

from a more sublime place,
along the entire length of the Litde Face,
so the outside energies would not grasp any part of his stat-
ure; the answer is;
outside forces are not able to grasp the head of the Little
Face, but only the lower parts, where the graces are
revealed.
Here the Feminine emerges
to protect his back from outside influences.

The Mystery of Vows, Promises, and Tefillin

We can understand the subject of vows and promises.

A vow (scbua) is considered
"swearing by the King himself,"3
who is Sovereignty; however,
a promise (neder) is a swearing by
"the life essence of the Krg," which is Intuition.

This is the secret of tef,llin,

which is called hayirn,life, as we know.

Why is a vow more crucial than a promisef

The reason is that above,
in the sphere of Intuition,
external forces do not have much effect,
 TsE ENrrv oF THE Fsr,uNrNr o I 19

but below, in the realm of Sottereignty,

"the wicked walk on every side."a
Here they have the power to grasp
and to establish themselves.
This is why punishment is greater [for breaking a vow].

With this, we can understand why a promise (ned.er)

applies to a commandment,s
but a vow (scbwa) cannot affect a commandment.
Promises are above, in Intuition;
they are higher than the commandments;
thus, they can take effect upon them.

Mystery of the Absolution of Vows

This is the e ssential meaning of the absolution of all vows
on the eve ofYom Kippur, the Day of Atonement.
On that day we raise our energy to the sphere of Intuition;
and we have the ability to absolve vows in that place.

F{owever, a vow (scbun) is connected to Sovereigrrty,

and it cannot affect a commandment.

Now, we will return to what we said in the previous chapter

concerning thirds.

From one-third of Beauty of the Little Face

that is revealed are created two Crowns
for the Litde Face and the Feminine .
L20 o KarsAr-AH or CnsRrroN

From the 3 parts of Endurance of the Litde Face

is created a Right channel for the Feminine;
and this ray has 3 spheres:
Wisdom, Grace, and Endurance.
From the 3 parts of Praise of the Litde Face
is created the Left channel for the Feminine,
which is Intuition, Strength, and Praise .

And from 3 parts of his Base-which is lengthy,

for he is masculine-is created
the Central channel of the Feminine.
This is called Knowledge, Beauty, and the Base within her.

The Mystery of Biblical Tithing

With this we can understand

the biblical law of tithes (rneisser).
The tenth shall be sacred;
for the Feminine initially consisted of one point,
which is her tithe,
and this is her root and essence.

The other 9 spheres in her come from outside;

they are what she receives from the Litde Face, through the
process we have trnnsrnitted..

She first emerges externally of the Litde Face

as a cornplete point that includes I0 points,
and afterward this point expands into all of the lO sef,rot,
which she receives from the Litde Face .
Thus, this point is essential, and this point is called the tithe .
 Tnr ENrrrv oF rHE FEurNrNr o l2l
The innermost aspects of her mental states
are created from the extra revealed graces within
his Endurance and Praise,
and the Knowledge within her
comes from the 5 powers
that were placed. as a safeheeping within
the Base of the Litde Face, as we have explained.

Deconstruction of a Talmudic Phrase

This is the meaning of the Rabbi's sayrng,

"Knowledge in women is easy-halot,6
meaning huf lnrned. beh.
The heh refers to the 5 powers,
which indicates 5 times Y H V H
(the lettersYY{YH are nurnerically equirtnlent to 26, 5 x 26 -- 130),

and they are numerically K L : I30.,

Flowever, Knowledge of the Litde Face

comes from the 5 graces and the 5 powers,
and the Feminine partner of the Litde Face
only has one-half of his Knowledge,
the half that is 5 powers alone.

Afterward, the 5 powers expand

from Grace until Praise within her,
and they all enter her Base,
in a similar way to the 5 graces that expanded
into the Litde Face.
These 5 powers are integrated into her Base.
By entering her Base, they help raise her feminine waters (energy).
122 o KersAIr{H or CnnarroN

Is There a Difference Between Men and Women!

This is the explanation of the passages that rewnlq
"judgments within the Feminine are gentle initially and sharp
in the end."
The reason for this is that her mentalities,
which are called the head (beginning),
are created from the revealed graces
that she receives from the qualities of
Endurance and Praise of the Little Face.
Thus, the judgments (tigoroas energy)
are relaxed in her head,
for the graces have sweetened them.
In the end, though,
her judgments are sharp,
for in the end the powers have expanded.

The judgments (tigorous energy) of the male

are sharp in the head (beginning),
for in that place no graces are expanding.
flowever, from the quality of Grace within him and below,
the graces expand.
 Cneprrn 8

TheEntering of Qaalities of the

Divine Irnage into the Linle Foce

RsaDr,R's NorEs
At What Age Is a Child Held Responsible!
In this discourse the Ari describes the first three developmental
stages of the Divine male Child. They are: (a) six years old, (b) nine
years old, and (c) thirteen years old.

How to Read This Text

The reader must keep in mind parallel tracks: for one, the normative
religious attitudes that are integral to talmudic Iudaism. At the same
time, one must realize that the Ari is not talking about the reality we
equate with reality. He is constructing a cosmic reality of prehistory.
He is describing a meta-system that consists of interdimensionality
within a cosmic scale .
Finally, in order to present his ideas as having religious authoriry
the Ari linked this cosmology to the authority of |ewish sacred texts,
which include the twenty-four books of the Hebrew Bible, the Baby-
lonian Talmud, the medieval |ewish religious codes, and finally the
Bible of |ewish mysticism, the Zohar. One perceives in the writings
of the Ari that he could not present a new cosmology and esoteric
perspectives unless they were embedded within the fundamental prin-
ciples of traditional |udaism. For this reason, the Ari included this

t23
124 o KITsALAH or CnrnuoN

chapter on the legal issues and definitions of children's responsibili-

ties as they were addressed in the classic texts of ]ewish religious law.
Thus, it is crucial to study the methodology of Lurianic exegesis and
hermeneutics. For it is within this style that one sees the brilliance of
the Ari as he weaves his mystical cosmology in the warp and woof of
classic rabbinic |udaism.
What was the Ari's real influence in /ewish societyf Since he was
already well-known in his lifetime as a saindy figure and since he was
essentially a stringent conservative in his approach to /ewish custom
and law, many of his personal customs are still practiced today by tens
of thousands of Middle Eastern )ews and Eastern European hasidim,
especially adherents in the hasidic courrs of the Zidichov-K<rmarna,
Lubavitch-Chabad, Bratzlav, and Chernobal dynasties.

The Mystery of Father ]acob Being Blessed

The Ari asks: Why was tlle Patriarch Jacob blessed only in his later
years) Look at the chronology of his life. After he appropriated the
first rights blessing, he escaped with his life from his enraged brother
Esau. He was then cheated by his father-in-law in the choice of his
bride and was forced to marry the older sister (Irah) before marrying
the younger sister (Rachel). ]acob then lost a son (|oseph) in a scor-
pion pit; he next lost another son (Benjamin) to the Egyptian viceroy
(loseph) on a trumped-up theft charge. Finally, after many years of
suffering, at the age of 63, he achieved reunion with his lost sons and
it was only at this moment that ]acob experienced Divine blessing.
According to the Ari, everything below in human realms is depen-
dent upon the movement of cosmic forces, such as the Divine Mother
principle of Intuition. This energy moves within the cosmic Tree of
Life as if She were a spiritual constellation positioning Herself so that
transformational events manifest. Thus, when the Divine Mother/
Intuition moved in an auspicious position, this activated Divine bless-
ings to beneficially influence the remainder of Jacob's life.
 Quarlrtrs oF THE DrvrNr Iuece rNro rnn Llm-r Fncs o 125

What is implied in these writings is, for one , a linking of the con-
cept of Divine sustenance influencing the masculine archetype to the
medieval idea of the importance of astronomy and astrology in affect-
ing human events. In the medieval mind, the positions of stars and
constellations were the primary causes for personal and global events.
The Ari replaced the belief in astrologicd movements and superim-
posed upon it a complex interdimensional, conceptual, metaphorical
model of the Tree of Life that contains within it all the forces and prin-
ciples that explain Creation, the Torah, the history of the ]ews, and, I
would dare say, the essential challenging dynamic that exists between
God and Creation.

The Mature Divine Child

The narrative continues with a meditation on the status of the
mature Divine Child in the post-nursing phase. The discourse con-
cludes with a description of the psycho-spiritual energy that enters the
Divine male child from the Divine Mother. This catalyzes and enables
the Child to progress toward the next stage of maturation. This con-
cludes the three stages of maturation in the Divine male Child: the
Litde Face.
 Entering of Qualities of the
Tlte
Divine Irnage into the Linle Fnce
When Is a Child Responsible for Its Actions!
Now, we will return to clariSr
the previous subject. Here we can understand,
what our Rabbis of blessed memory have said,
regarding the religious law that a child is allowed to buy
objects from the age of 6 years and one day.r
After this time, his purchase is considered legal.
From 9 years his intercourse is legally considered intercourse.
From 13 ye ars and one day, he is considered an adult.

When the mind states of

Endurance, Elegance, Praise, and the Base of
Intuition enter the Litde Face,
they initially descend to
the first 6 spheres within him.
Those first 6 spheres are
Crown, Wisdom, Intuition,
Knowledge, Grace, and Strength.

These two triads are 6 years.

The top third of Beaury which is hidden, is 4 months.
Thus, there are 6 years and 4 months.
All of these spheres are concealed.

t26
 Quer-mrs oF THE DnaNe Iuece rlro rnr Lnrls Fxcr o 127

Afterward,
when the Graces return as reflected light
through these spheres,
they make another 6 years and 4 months.
This totals 12 years and 8 months.

If you will ask,

why do they descend at first within,
through the 6 spheres of the Litde Facel
The reason is in order to nurture t}rese spheres
and enable them to grow and develop.

The next question is:

Why is there a descentl
The graces descend from the Crown
since it is from the Crown that comes the droplet;
and the 6 years and 4 months are the level of the descent.

The Mystery of Father |acob Being Blessed

This is the meaning of the saying that our Father ]acob

was not blessed until he was 63 years old.
Until then, all the graces were concealed.
When he reached the age of 63, a breakthrough happened
and they became revealed,

The letters of Jacob

(yod ryrn kuf bet),
rearranged, spell be chia,
which rneans a breach or breakthrough.
I28 o Kanr,u-rH or Cnr,lrroN

Each of these 6 years includes I0;

thus they total 60.
They are the 6 spheres of the
Crown, Wisdom, Intuition, Knowledge,
Grace, and Strength.

There is also the top third of Beauty,

which is 3 extra years, one-third of l0 years.
Altogether they total 63.
This is the mystery of the Divine Name 63
(abbrniated, as SAG).
This is th e narneric al rnetapb orlar Intuition.
For, Intuition expands until the chest of the Litde
Face, when he reached 63 years, as we have seen.

The Function of Enveloping Light

Afterward,
these graces ascend and return as enveloping light,
so the Little will have the capacity to receive
Face
from the after-impressions of the Father and Mother
who are face-to-face.

Initially,
when these spheres descend,
the graces are hidden.

Just as the realrn o/Creation

does not receive direcdy from Emanation,
and can only receive through a veil,
in the same way,
 Querrnrs oF THE Dnrxr Iu,tcn rvro rnr Lrm-r Fncs o I29
the Litde Face can only receive
from the Father and Mother through a veil.

For these d.escending grrce energies

and his l)ery own mind states are all hidden
in the veil of Endurance, Elegance, Praise, and the Base

ofthe SupernnlMother.

This is the meaning of the prayer:

"I form the light and create Darkness."2
The one who forms light is revealed;3
as it says "create Darkness,"
for he is a veil.

For until the chest of the Litde Face,

all the graces descend concealed,
and from the chest downward
they become revealed for his own use.

After they have been revealed,

these graces return as enveloping light
in order to illuminate him in the way of Emanation,
without any veil at all.

The Mature Divine Child

Now, we will return to what we have discussed.

In their descent and their return
are 12 years and 8 months.
Four additional months are needed to complete 13 years.
130 o KessnI-AH or CnsRrIoN

These 4 extra months come from the hidden third,

which returns as enveloping light,
and "one day" is the light between
half of Beauty of Intuitio
and the skull of the Little Face.
Thus, there are 13 years and one day.

There is another way to explain this.

We know,
the time of nursing for a child is 2 years.
In the 4 remaining years,
two parts of Endurance and two parts of Elegance
of the Mother enter the head of the Litde Face;
thus, we have 6 years.

This is the meaning of the status of children

from the period. of 6 years and one day,
for this is when the lower part of the Base of the Mother
begins to enter Knowledge of the Litde Face.
A part of this Knowledge has entered this being
by the time he is 6 years old; thus
(as far Jewish religious law is concerned.)
as

if he buys something it is considered bought.

This only refers to objects that can be moved,
for they correspond to the Six Directions
(correspond.ing to the sir sefirot
in the center of the Tree of Life)
who move from Mercy to |udgment
and from |udgment to Mercy according to our actions.
 Qunrrnts oF THE DrvtNs Iu.lrcs tvro rHr Ltrrrp Fncr o I3I
From 6 years until 9 years are 3 more years,
and now the nvo thighs of the Mother,
who are called Endurance and Elegance, Praise,
and the top part of the Base of the Mother enter.
This measure [of the Bnse] is only two-thirds,
instead of three,
for one-third was used in the extra first day after the 6 years.
Now this being is called a mature child.

When the second third of the Base of Intuition

enters Knowledge of the Little Face,
this makes 9 years and one day.
At this ttme (accord.ing to Jewish religious law)
his sexual intercourse is considered intercourse,
since total Knowledge has entered him.
However, this intercourse does not
impregnate a female until he is 13 years and one day,
which is the mystery of the graces that rise as reflected light.

The 3 years refer to the rising of one-third of Grace

of the right arm to Wisdom
and one-third from the left arm to Intuition.
The second half of a third goes into Knowledge.
This is called 3 years.

The fourth year refers to one-third of Beauty

that has been hidden, and is now revealed,
ascending to the Crown of the Little Face.
132 o Knmer..cH op Cr.rerroN

These are 13 years and one day.

One day is between
half of Beauty within Intuition
and the skull of the Litde Face.
He descends from his place until there.
This is one day.

Or we can say, that this little bit that ascends,

the extra half of a third that is revealed
in Beauty of the Litde Face,
ascends to his Crown,
and this litde bit is called one day.
Flowever, the Feminine is less than half of a third in her
Crown.
Thus, 13 years and one day are complete.
 Cn.rrrrn 9

The Developrnenta,l Stages of tbe

Ferninine and the Linle Foce

RpaDER's Norss
The Three Stages of Development
(Srr Notrs FoR FrRsr AND sECoND cHAprERs
THAT ELABORATE ON THESE CONCTT'IS)

l. First ge station
2. Nursing
3. Second gestation/completion of maturation.

"And You Give Life to All"

This chapter concludes with the idea that the scripture that refers
to God as the One Who gives life to all is actually referring to the
relationship of the highest archetypal entity in human eyes as being
the receptacle and transmitter of the Infinite . The Ari also affirms, in
this short discourse, the great need for an intermediary between human
consciousness and God. The conceptud idea of God in this mystical sys-
tem refers to the ultimate idea of Divinity being transcendent Infinity.
A practitioner must have the courage to take a great leap of con-
scious faith to enter into a relationship with the Infinite. And it is
through understanding and visualizing the cosmic reality map of the
Tree of Life that one enters the doorway to this Beneficence .

I33
 The Developrnental Stages of the
Ferninine and the Linle Foce

The Three Stages of Development

Now, we will explain the embodiment of

the Feminine of the Litde Face,
in three stages; and they nre as follows:
l. when the Litde Face is in the womb (Ibur),which is tfuee
within three;
2. the Nursing stage (Taniha);
3. and the Second Pregnancy of the development within the
Little Face, which is the creation of the Feminine.

We previously discussed,
that the Great Face is the soul (neshamah)
for all emanations.
This Great Face expands
and is enclothed in everything.
We also explained
that the Father and Mother reach (upward.)
until the top half of Beauty of the Great Face,
and that the Litde Face and the Feminine
are below that point.
In the First Pregnancy (ge*ntion),
we explained,
that the Great Face raises
Endurance, Elegance, tie Base, and the bottom half of

L34
 Srncrs oF rHE FrrurNrNr AND rHE Ltrrls Facr o I35

Beauty, and incorporates them within Grace and Strength

and the top half of Beauty.

At this moment, the Litde Eace enters into the oate

ofthree within three. The Feminine,
who at this stnge ls but a point done,
is nurtured through this process, and grows to the measure
of the Base of the Little Face, who is called Israel.

We know that the Base is called rotea Tisrael,l

"one-fourth of Israelr" meaning to say,
one-fourth of Beauty is the measure of the Base.
For the measure of the body is four covenants;2
and the Feminine is one-fourth of the Base.

Thus, when the Base and the Feminine ascend

and are enclothed above in half of Beauty,
as we have seen,
the Base grows as large as the measures of Beauty.
Then, Sovereignty grows
and becomes as large as the measure of the Base,
who initially was one-fourth of Beauty.

Afterward, during the Nursing,

Sovereignty evolves to be as large as Beauty itself.
After mind states develop,
she continues growing until
she becomes a complete entity.
136 o KessALAH op CnearroN

Know: From the lower half of Beauty of the Great Face

until the end of the Base of the Great Face,
this becomes the soul (nesharnab) for the Litde Face;
and the Crown of the Base of the Great Face becomes the
soul (ruesharnnh) for the Feminine of the Litde Face.

We find, the Great Face expands

and is garmented within the whole of Emanation,
and the Infinite Neverending Light (Ein Sofl
enters the Great Face.

"And You Give Life to All,,

Upon this, the scriptures resound.:

"And you give life to them all."

For He is giving life to all dimensions
by being clothed within them.
 Cneprrn l0

A Discoarse on facob and, Moses

a,nd the Bnse of the Fatber

REaDTR's Norss
The Function and Meaning of
Cosmic Energy Exchange
This concerns the five powers and the five graces, their emanation,
and purpose. The proof text for this intra-Divine synthesis of energy
between Divine male and female forces is the scripture "For the Lord
is a God of knowledge." This means, Divine manifestation results
from synthesis. The word Knowledge (Dant) refers to the "concealed"
sefi.rah that is positioned between Wisdom and Intuition. Its mean-
ing is the harmonious union of two opposing forces, that is, Wisdom
and Intuition. Thus, the exchange of cosmic love energy between the
Father and Mother is, at the same time, the harmonizing between the
rational (Wisdom) and the intuitive (Understanding) through experi-
ential knowledge.

The Creation of |acob

The Ari shifts the narrative of cosmic archetypes into a discussion of
the meta pre-creation of the future-to-be patriarch of Judaism: |acob.
This is a unique situation in cosmic evolution. For one, we see the
creation of the cosmic male embryo resulting from the exchange of
powers and graces. At the same time, Divine forces are embedding

L37
138 o KRssRr-A.H or Cr.sRrroN

into its system the future emergence of ]acob. The proof text for
this process is from Isaiah, "Then shall Your light break forth as the
morning." And from Genesis, "And facob had barely gone out." The
Isaiah text is an appropriate proof for the discussion of the crearion
of lacob. Why the Ari used the second scriprure is a mystery. It refers
to the moment when Jacob rushes out of Isaac's tent at the moment
his brother Esau is about to find out that the firstborn blessings have
already been given to )acob.
In this text, the first quote is linked to the cosmic act of the Divine
Father sending light to the male embryo and the second quore may
be linked with the following idea of this paternal light being reflected
back to illuminate the countenance of the micro-masculine embryo.
It is still enigmatic (or paradoxical) and peculiar to compare Jacob,s
escape from his brother to one of the stages of the prehistorical cre-
ation of his own self. The narrative concludes this section with the
creation of Rachel as an embryonic link to Jacob and the Little Face/
Feminine creation.

I{ow Divine Names Manifest

within the Divine Mother and Male Embryo
Again, the text reads as if the micro-masculine has crossed the
gender line and has become pregnant with the mera-embryos of the
biblical soulmates Jacob and Rachel. In this mysrical narrative Iacob
and Rachel are revealed as Divine siblings, conceived and developed
within the "being" of the microcosmic-masculine, the Litde Face.
The question that comes to mind is, why the conception of cosmic
lacob and Rachel results within the archetype of the miniature Divine
male instead of within the womb of rhe Divine Mother or other
Divine Feminine centers, such as Sovereigntyl
 Incos nNo Mosr,s AND THE BRsr or rnr Fnrsrn o 139

The Mystery of Prophetic Vision

within the Evolution of the Cosmic Archetypes
One ought to note the earlier talmudic tradition 1p"r"pt r"r.a;,
"Moses prophesied from a luminous crystal and all the other proph-
ets of the biblical tradition prophesied from the state of an opaque
crystal." To paraphrase another talmudic tradition, "The difference
in prophetic expression is that Moses prophesied with the code word
'This' fzont]and all the other prophets prophesied through the code
word of 'So' [ho]." In this discourse the Ari is implying that Moses'
visionary status was rooted in a Divine male center. Thus, to para-
phrase the Midrash, "Moses was able to prophesy in a waking state
and all the other prophets and prophetesses could prophesy only in
a trance/dream state. The Ari is equating Moses' prophecy with a
masculine transmission. Other prophetic visions, whether they were
experienced by men or women) are perceived as Feminine-derived
prophetic vision.

All Souls Are Linked to Other Souls

In this section, the prophet Moses is linked to the two sons of

Adam. The origin of this revelation is the following question: When
Abel was killed by his brother Cain, his soul u,as left in a state of cos-
mic indecision. This is the state when a soul hovers between death
and rebirth. Abel's soul needed a cosmic restoration. Who would have
the capacity to activate this restorationf Only another soul who was
intrinsically linked to his soul. The Ari declares that it was the soul of
Moses who was the catalyst for the realignment of his ancestor's soul
condition. The Ari further claims that the third son ofAdam (Seth) is
also linked to the soul of Moses. Thus, Moses becomes the continuing
link for the tradition ofAdam. Why is this sof It is through Moses that
the Divine word is transmitted by the giving of the Torah at Mt. Sinai.
And it is through the Torah that the world is put into a spiritual order.
At the moment of Sinai a tihhwn olarn manifests and the disalignment
 140 o KersArr{H or CxrerroN

(asit were ) of Adam and Eve is correcred. Thus, it is through Moses

that the children ofAdam and Eve are restored to their original status
on the map of the Tree of Life. These thoughts are my specurations,
based on many years of study and meditation upon these subjects.

Why Did Abel I{ave ro Die!

The narrative takes an astounding turn in declaring that Moses is
linked to Abel.
The Ari makes three shifts: Moses, with his prophetic capaciry
restored Abel's "sin." what sin did Abel commitl was it offering
animal sacrificesf rhere's no evidence to support that view. As a mat-
ter of fact, it was Abel's sacrifice that was accepted over Cain,s, as is
evidenced in the original biblical text.
Rather, according to the Ari, Abel could envision the creation of
]acob and Rachel in the cosmic dimension of meta-prehistory and
so he tried to circumvent a cosmic law. Abel envisioned Divine light
illuminating the creation of /acob as a direct process of creation. The
creation of Rachel was envisioned as God's presence, the shechinah.
However, the way She received light was in a cyclic, roundabout
way, a reflective path through the embodiment of |acob. Abel was
convinced that the shecbinnh should be a direct receiver of Divine
light instead of the indirect route through the embodiment of Jacob.
Through his cosmic mind vision, Abel red.irected. (as it were ) Divine
light from Jacob's path in order that the Rachel- shechinah paradigm
receive light direcdy. In the view of the Ari, this was a cosmic trans-
gression. For Abel assumed the Divine Fathey'Mother role. It would
appear that Abel in his cosmic vision was taking on what he thought
to be the rights of the Sbechinah as Rachel.
The Ari is implying that Abel-the human being-is transformed
into a demigod, a being who enters cosmic space to bend light waves
in a new direction, so that a cosmic archetype will be formed auspi-
ciously. Abel, after his death (by his brother,s hand), would remain in
cosmic limbo for the cosmic iniquity ofchanging the direction oflight
 ]ncor .r,No Moses AND THE Besr or rnn F,trnsn o I4l
to benefit the Divine Presence who was embodied in the creation
of Mother Rachel. In the eyes of the Ari, Abel, the first victim in
human history (according to the Torah), becomes transformed into
a transgressor-preemptor of cosmic law!
This interpretation was unheard of in the history of biblical exege-
sis. In the best sense of Mystery traditions, the Ari is declaring that the
biblical story of Cain and Abel is not at all what it seems to be.
It was not until Moses arrived, who included Abel within the soul
root of his being, that Abel was restored to his place on the cosmic
"pantheon" of the Lurianic Tree of Life. VI/hy is this sol What did
Moses actually do to warrant the tide of "restorer of ancient souls"! It
was Moses who prophesied direcdy from God in a waking state, in a
face-to-face relationship. Thus, it was Moses' soul that would realign
Abel's soul from the cosmic mishap of attempting to red.irect circwlar
light into direct light.
The Ari's philosophy of incarnate and reincarnate souls is based
on the principle that all souls of the past influence the souls of the
present. Or, if they do not influence other souls, then they are being
restored or realigned by present or future souls who have qualities
these earlier souls lacked.
 A Discoarse on Jacob and, Moses
and. the Base of tbe Father

We have explained before

that the image (tsehrn) of the Morher,
and the last two letters, lamed and rnem,
of the word tselern,
belong to the head of the Litde Face.
The image of the Father
is iwprinted. on the head of the Litde Face .
This is the secrer of Wisdom and Intuition.

The trwo Crowns (Wisdom and Intuition)

are enclothed within Endurance, Praise, and the Base
of the Father.
From these two Crowns are create d the tselern,
which is the acrual image of the Mother.

Afterward,
Endurance, Praise, and the Base of the Father
garment themselves within
Endurance, Praise, and the Base of the Mother:
Intuition of Wisdom within Endurance of the Mother,
and Intuition of the Mother within Praise of the Mother.
Thus, two categories of Intuition are created.

As it is written, "For they are a people of no understanding.,,r

r42
 fncos nNo Mosrs AND THE Besr, or rnr FRrHr,n o 143

Then Wisdom of the Mother enters into

the quolity o/Praise of the Father,
and Wisdom of the Father d,escend; into the quality of
Endurance of the Father.
Thus, they anain two Wisdoms:
"Wisdoms cry aloud in the street."2

The Function and Meaning of

Cosmic Enerry Exchange:
The Five Powers and the Five Graces,
Their Emanation, and Purpose!
The five Powers of the Father become
transforrned as the Graces for the Mother,
and the five Powers of the Mother enter
the Base of the Mother.

From the five Graces of the Father,

and the five Graces of the Mother
that hatte been transforrned.
into the Powers of the Father
enter the Base of the Father.
These are also the two categories of Knowledge.
As it is written "For the Lord is a God of Knowledge."3

Endurance, Praise, and the Base of the Father

garment themselves in
Endurance, Praise, and the Base of the Mother.
144 o KersalAH op CnrRrroN

The Base of the Father is masculine,

and is lengthy;
the Base of the Mother is feminine
and is diminutive .

When the Base of the Father enclothes himself

within the Base of the Mother;
since the measure of the Mother's Base
is one-third,a
the Base of the Father extends beyond
the Base of the Mother,
and nvo-thirds of the Father's Base is revealed.

Thus, the Base of the Father

continues to the end of the
Base of the Little Face.

As it in the scriptures: "Mist of mists,, (hettel hewliru)|,,

says

this means the mist or breath includes two.

For the breath that emanates
from the Base of the Litde Face contains two breaths:
one ernfr.nating from. himself and
one from the Base of the Father.

The Creation of |acob

This great light contained within Graces
in the Base of the Father
is garmented within the Beaury asltect of the Little Face .
This is a revealed light that bursts forth
and emerges from the face to the belly of the Little Face;
and in that place, ]acob is created.
 Jacor aNo MosEs AND rHE B.csp or rnr FRrsrr o I45

Jacob is an expression meaning a breaking forth;

as it is written,
"Then, shall Your light break forth as the morning."6
"And Iacob had barely gone out."7
There are two going outs;
two breakthroughs of |acob.
The first one is the light within the Base of the Father
that breaks through [the Mother's BaseJ
and enters the Litde Face.
The second breaking through occurs
when the light reflects back.
It emnnntes out of the belly of the Litde Face,
ascend.s and. reflects bach. upon his
face.
The back (external a.spect) of |acob corresponds
to the face of the Little Face,
from the chest and below.

In the same way,

Rachel emerges from the back of the Litde Face,
stnnding back-to-back from the chest and below;
for in this place the Base of the Mother is completed,
and her light emerges.

I{ow Divine Names Manifest

within the Divine Mother and the
Divine Male Embryo
The Ditine Nnrne nwruerically referred to as M A(: 45),8
spelled tvith Alephs,
manifestswithin the Litde Face.
L46 o K,nrsAr-AH op CnrRrroN

In the expanded spelling of

V A Vthe Aleph is in the center,
and its place is in the middle third
of Beauty of the Litde Face,
correspond.ing t0 the place beneath the chest.

After the Base of the Mother is complete,

this Aleph becomes revealed as

rhe Dfuine name of AH Y H (E'h'y'e'h'),

this is mystery of the blood of the human
within the human (HnDaru beAdarn).e

The name A H Y H spelled with the lener Heh

is consid.ered the central channel,
as we know, nnd this Dipine Name is numerically l5l.

By adding to this nurnerical flcclunt

the Dittine narue itself, it is considered as one digit;
rhw the final equntion becow.es : L52.
The letters nun huf bet : 152 in Hebrew and
cnn also be spelled NeKeV, meaning "a hollow."
For, in this place a hollow is created.
Light emerges,
and enters the Litde Face
from within the Base of Mother.

The second explanation is,

that this name 15I,
when tbe entire word. is counted. as 1,
is also 152, which is the wordfor "pierced"
(NoKeV, a tunnel or piercing through).
 lncon ero Mosrs AND rHE Besr op rnr Fnrnrn o L47
The light emerges from Rachel froru. within
the back of the Litde Face,
because this is her place.
She is called the lower heh.
Then the hollow (Ne Ke V) we mentioned
ernbraces the lower heh and becomes N KV H
(NeKeVaH, female ) in the back of the Little Face.

There is one wall for these two:

thus, a severing is needed.
However, facob has a separate membrane
outside the wall of the Litde Face,
and there is a detachment between
the Little Face and Jacob.
The light of the Father, which emanates
toward the Little Face, is called Iacob.

However,
the light impression that emerges from the Base of the
Father enters the belly of the Litde Face, within,
and this is the mystery of our teacher Moses.
This is the meaning of the sayingr0 that,
"Moses is within and |acob is without."

Now we will explain the five stations of Moses.

t. The first station is in Knowledge of the Litde Face,

because that is where the Base of the Father is.

2. The second station is the uppermost third,

which is concealed,
I48 o KelsAraH or CnrnrroN

for there is a very broad place beween the arms,

more so than in Knowledge.

This is the second category

where the Base of the Father expands.
Related to this category it says,

"Moses hid his face";lI

he was fearful to gaze,
for the station of concealment was in that place.

3. The third station is the middle third of Beaury

after the Base of the Father has emerged
from the Base of the Mother;
and this is where Moses attained prophecy.
The Zobar explains,
"The prophetic station of Moses
originated from the prirnord,ial masculine,
and all the other prophets originated. their prophesy
from the prirnordinl feminine."

The Mystery of Prophetic Vision

within the Evolution of Cosmic Archetypes
For Moses prophesied from the Base of the Father
within the Litde Face .
All the other prophets prophesied
from the Base of the Mother,
while they were within the Litde Face .

4. The fourth station is the place where the Base of the

Father enters the Base of the Litde Face.
 Jecon elo Moses AND rHE B^csr op rsp FRrsEr o 149

This is the station of Seth (ShinTat).t2

This is the meaning of the scripture rhat says,
"genitals uncovered. " l3
This is Seth, the place of the Base.
When the foreskin (rnilah) is removed from the Base,
the light that is ernbod.ied therein is revealed.
This is the rneaning, "seth exposed."14

5. The fifth station of Moses isthe heyel (mist)

that emerges from the Base of the Father
and envelops the Base of the Little Face .
This is the extra light called bew[
referring roAbel, son ofAdam.

All Souls Are Linked to Other Souls

This is the secret of the name of Moshe (Mern Shin Heh),
which is a mnemonic for Moses, Seth, Hevel (Abel).

Why Did Abel I{ave to Die!

Hewl (Abel) committed an iniquiry by gazing

upon the Shecbinnb (Divine Presence).
He wanted to redirect the light that emerges from the
Base of the Father and bursts through and emanates
toward lacob.
Abel wanted to redirect this light around to the back side,
and to give this light to Rachel, who is called the
Shechinnb.
He wanted to illuminate and gaze upon
rhe Shechinah from the light rhar was intended for facob.
 CnerrsR. I I

A Discourse on the
Generation of the Desert,
and, Binah nnd, Terrunah.
The Mem and, Samech in the Tnblets
Were n Miracle

RseDER's Norss
The Generation of the Desert
The term "desert generation" refers to the Children of Israel who
were freed from Egyptian slavery and journeyed through the desert
for forty years. They are called the "desert generation" because they
did not enter the land of Canaan.
The Ari links the bonding of the Litde Face (the miniature Divine
male) and the Feminine (the miniature Divine female) to the Patri-
arch Jacob. He continues to link the Little Face and the Feminine to
the creation of Adam and Eve , who were created, according to one
Midrash, as back-to-back Siamese twins. The Israelites who entered
the land of Canaan were considered as having a back-to-back relation-
ship with God. This indicates a relationship u'hose function is protec-
tion from external forces. This means being alert in all directions.

I5I
 152 o KassAr,{H op CnrRrroN

\Mhy Did the Generation of the Desert AII Die!

This discourse is a meditation upon the generation of Israelites who
participated in the exodus from Egypt but who did not merit enter-
ing the holy land of Israel. The Ari compares them to warriors who
live in consrant existential knowledge. Everything they do is based on
the here and now. They did not have the capacity to apply their expe-
riential knowledge to the next srep, which is transcendent intuition.
They lacked intuitive powers. Thus, they died before reaching the
land-this means before atrainment of full realization.

Why Does the Desert Generation Die!

The desert generation dies because they are too dependent upon
the external sustenance of the Base of the Father. once there is a
cosmic withdrawal, all those who are linked to this transmission
disintegrate. The obvious question is: why does the Father remove
himself from the situation| In other words, why does God really want
the generation to be extinguishedf I would like to infer from this
discourse the concept of parental withdrawal from a child for the sake
of generating autonomy. The child in question is the nation of Israel.
The state of the nation was based on its dependency on the miracles
they experienced from the moment of the ten plagues, the splitting of
the Reed sea (ynrn swfl,the receiving of the Torah at sinai, the receiv-
ing of lna.wtn. during their journeys through the desert, overcoming
adversarial nations, and coundess other miracles recounted in the
Bible. Israel became a miracle-dependent nation, unable to generate
the autonomous powers of a sovereign nation. There needed to be
a Divine withdrawal for the sake of generating independence for the
coming generation.
The children of Israel had to learn to make their own decisions. They
had to be weaned from Divine luminosity. This weaning meant the
demise of a generation. The Desert elders' realization for autonomy was
tfuough their children; those who entered and conquered the land.
 Tss GpNrnnrroN oF ruE DEsenr, RNp BrNerRNo Trvawut o I53
The Ari then reverts back to his original discussion of the meta-
creation of the Patriarch Jacob by the transmission of the Divine
Fathey'Mother.

The Link Between |acob, the Desert Generation,

and the Mystery of Why Moses Was Chosen
to Lead the Israelites Through the Desert
The Ari reveals three ideas: The "desert generation" is linked in an
intrinsic way to the fundamental basis of the quality of Knowledge
within the presence of the Patriarch |acob. |acob receives light from
the energetic transmission of the Father. Moses, who is intrinsically
linked to the innermost quality of the Base of the Father, dies as soon
as the Father withdraws cosmic energy. Tbisis the moment before the
Israelites enter Canaan.

The Three Manifestations of the Divine Mother

l. Active lover
2. Autonomous being
3. Nurturing being

Gender Transformation and the Divine Mother

The Ari continues his cosmic narrative by discussing the contin-
ued influence of the mother upon her children through three ways.
The Ari is not addressing the physical nurturing of the mother for
her children. He is referring to the intra-Divine forces and influences
channeled through this Divine Mother principle. Spiritual-psychic
sustenance comes from the channels of the cosmic Tree of Life. Two
of the primary vehicles for this cosmic flow are channeled through
Hebrew letters and, specifically the primary Divine Names that
 154 o KnrsAr-AH op CnrarroN

consist of certain Hebrew letters. Thus, these are the three ways the
Divine Mother influences Her children: (l) through the channeling
of the sefi.rot of the Tree of Life; (2) through the powers of the vari-
ous Divine Names, including the Tetragrammaton (YI{VH) and the
name of redemption (EH[H); and (3) through the intrinsic forms of
the three primary lerrers of the Divine Name. They are: (I) The letter
yud = Y; (2) The letter heh = H; and (3)vav : V = yfry (y,u,d,-h,e,y,-
v'a'v'),

Gender Transformation
The Ari concludes with an eye-opening comment concerning the
three stages of the Divine Feminine. when she is in union with her
cosmic partner, she is the essence, the embodiment of Femaleness.
when she receives from the Divine Masculine (the Littre Face) in
Divine intimate play she is the embodiment of the Divine r-aver/
woman. Flowever, when She manifests the role of mother with a child
or children, then the Mother is uansformed into masculine energy.
When she takes charge of child-rearing, during the nursing phase or
nurturing stage, she is called the embodiment of the masculine quality
of the Divine Mother.

The Gay Tihhwn-

A Meditation Upon the Restoration of a Soul
This is by far the most controversial section of the cosmic narrative
of the Tree of Life. The Ari links the previous passage describing the
masculine aspect of Motherhood to homosexual acts. As far as I can
perceive, the Ari is linking the nursing mother, who becomes mas-
culine by nursing her child, to the homosexual act of oral sexualiry
leading to sodomy.
He then analyzes the cosmic malfunction resulting in such acts
through (I) a linguistic-numerical meditation upon Divine Names,
(2) the concept of memory and (3) the Hebrew word for .,legs.,,
 Tsp GrNer.arroN oF rur Drsrnr, eNo BrxzraNo TrwtNtn o I55
In the medieval, esoteric orientation ofthe Ari, the male homosexual
act (sodomy) is really an attempt to draw down (as it were) great light,
and the receiving party, it would seem from this text, cannot bear this
luminous transmission and is "spiritually disintegrated" within. This
circumstance ca[s for enormous austerities, including fasting, contem-
plation, and visualizing the many permutations of Divine Names in
order to activate a reawakening of the spiritual essence.
The meditation that follows in this discourse is a highly complex
visualization and linguistic mathematical computations. Only a very
highly trained adept of l(abbnlab, rued.itation, visualizntion, and
rnathernntics could actually practice this sort of meditation. This leads
me to conclude that this meditation was transmitted to one of the
Ari's closest disciples. This also leads me to believe the origin of a
much-circulated comment among traditional orthodox European and
Middle Eastern kabbalists, to the effect that a novice of Lurianic Kab-
balah (lirnud hinei Ha Ari-el) should not initiate their studies from
"The Gate of Principles," which is the source text for this volume .
Whyl According to a number of European and Middle Eastern kab-
balists, the student should skip to the official "First Palace" of The Tree
0f Lrfe.They say, "'The Gate of Principles" is but a concise overview
of the entire Tree and should be studied at the conclusion of Tlte Tree
0f Lrfe." One can now see how crucial this text is to understanding
the early Kabbalah of Isaac Luria. There are too many prototypical
teachings and meditations discussed in these pages. Many of these
prototypical teachings are the source ideas elaborated upon in many
of the other volumes of the Lurianic oeuvre.
It is for this reason that the final editors and publishers of The Tree
of Ltfe inserted this text as the first Gateway. This was in spite of their
knowledge that sections of this text were sensitive and controversial.
156 o KassAI-AH or Cnr,qrroN

I{ebrew Letters Mern and Saruecb:

Their Stations on The Tree of Life
The Ari links these symbolic letters, rnern and sarneclt, as being
either in union or being autonomous to the Tree of Life. The Hebrew
letter sarnech, eq:ualing the Number 60, corresponds to the six upper
sefirot of the Tree of Life. The letter mern, equ;eling Number 40, cor-
responds to the lower foar sefi.rot of the Tree of Life . Thus, these
two letters are considered to be miraculous, as they were engraved in
the tablets of the Ten Commandments. They are miraculous because
they symbolically represent in the Lurianic view the totality of the
Tree of Life.
 A Discourse on the
Generntion of the Desert,
and. Binah andTevunah.
The Mem nnd, Samech in tbe Toblets
Were a Miracle

We explained
that the Litde Face and rhe Feminine
are connected with one wall between them.
However, Jacob has a wall for himself.
We can now understand the meaning of
what Moses said to the nation of Israel
as they entered the land:
"And you, who adhered to the Lord your God,
every one of you, are alive this day."r

When it is written, "the Lord your God,"2

this refers to the Litde Face and the Feminine .

The Generation of the Desert

The Israelites who were entering the land

were on the level of adhering back-to-back.
This is the meaning of tbe scriptwre
"you, who adhered to the Lord."
However, the generation of the desert
was called a d.or d.ea,
a generation filled with Knowledge (Experienced.).

157
158 o KensAr-AH op Cnr,orrroN

For they were the station of |acob,

and were not adhering to one wall.
Thus, they all died in the desert
and did not enter the land of Israel;
/or Moses was a shepherd for them.

Why Did the Generation of the Desert AII Die!

With this d.iscourse we can understand

the many reasons why Moses was their shepherd,

and why they were called a generation of Knowledge,
and why they were called a generation of the desert,
and why the Tbrab was given to them,
and why they remained forty years in the desert,
and why Moses could only find among them
anshe chayal, warriors,
and could not find among them ne'ttonim,
individuals of Intuition.3

The ide a is as follows:

the Base ofthe Father extends beyond
the Base of the Mother, and becomes
revealed from the chest and below,
and there, in that place
(the Dbine Archetype) Jacob emerges.

lust as Leah emerges

from the back (external aspect) of Knowledge
contained. within the Little Face,
in the same way from the back of Knowledge of |acob
emerges another aspect of Irah, the Feminine (partner) of Jacob.
 THs GcNTRATToN oF THE Desrrr, .rNo BrN,sfi ANo Tbwt't.att O I 59

The Link Between ]acob, th. Desert Generation,

and the Mystery of Why Moses Was Chosen
to Lead the Israelites through the Desert
Now, we will explain why this generation
was called a generation of Knowledge .

They emerged from the Knowledge (erubod.irnent) of |acob.

When the Base of the Father d.epartedfroruhim,
the entire generation who drew sastena.nce
from that slnrce were extinguished.
Moses' root (essence) came from
the Base of the Father;
thus, he becarne the shepherd of the desert generation.
For Moses is from within, and )acob is from without.

Moses spoke to those who would be entering the land,

and told them "You, who adhered to the Lord,"
meaning to say (adhering to the qwnlity ofl Beauqr,
"every one of you are still alive,"
and will be able to enter the land.

However, Moses originated. from the Base of the Father,

and the generation of Knowledge originated, too, from that
place;
thus, when Moses died, they all died.

They were the station of Wisdom;

and so Moses did not enter,
and they did not enter the land;
thus, the Tornh was given to them.
160 o K,qosAr-AH op CnrarroN

For the Tornh comes from the Base of the Father,

which bursts forth as emerging light;
and this happened in their time because they also burst forth
(froru slawry in Egypt to the reyelation at Mt. Sinai).

They remained forty years in the desert.

whv?
For the Divine Name Number 72
spelled with Yudsa
(Tfud. ' HeT' VTy' IIeT'-
tbe T corresponds to the Hebrew Tad.)
manifests within the sphere of the Father,
who is Wisdom.
Within this name are four Yuds,
which are numerically 40
(tbe Hebrew letter yud, is equitnlent to Nuatber t0).

Moses found, within

this generation of Knowledge, valiant warriors.
For the word talinnt (chayal) is numerically 48,
which can be divided as 24 plus 24;
this is the two-thirds of the Base of the Father
revealed from the chest.
The Diyine Name spelled lut t0 equd.l72 is three 24s.
The nvo-thirds that are revealed are 48,
the numerical equivalent of the word chayal.
 Tsr GsxT neloN oF THE Drsrrr, eNo BrN,tneNo Tt+ttN,sH o 16I
Intuition and Insight
Flowever, those wbo understood, (nerunim),
who come from the sphere of Intuition;
these he could not find in the narion.
For the Base of Intuition does nor serve
/acob at all; it only serves
the Litde Face and the Feminine
(who are the Ditine archetypal sources

for the ernbod.im.ents of Jncob and Racbel).

lacob emerges as a complete construct (partzuJ)

by himself with a wall that is separate
and does not adhere to the Little Face,
for when he is alone sustenance is received
from the Base of the Father.

The Litde Face and the Feminine

both ernerge from the Base of the Mother.
This one obtains five graces,
and this one obtains five powers.
They emerge together, connected by one wall,
and thus, they need a severing.
And know:
There is a large d.aled. and a small daled
within rhe Shechinnh,
the upper (daled) being Leah,
and the lower (daled) being Rachel.
The Mother also has these two daled.s.
There is an upper d.aled. of Binah-Intuiion,
and a lower d.aled. of Tetunah-Insight.
Each of these has ten sefi.rot.
L62 o Kelnru-eH or Cnr,q.roN

Within the masculine are also these two stations.

The measure of the Litde Face begins
from the chest of the Mother and below;
thus, Rachel is opposite him from
the chest of the Litde Face and below,
as we have seen.

Just as there is a Jacob below,

correlated to the lower quality of the Sbechinah,
so above, in his place,
another quality of |acob emerges
from the Base ofWisdom.

]ust as there is the mystery of Knowledges above

within the Father and Mother during union,
so below in the union of Tettunah
with the lower station of the Father,
there is another manifestation of Knowledge.

Below within the Shechinah

there are two stations.
And just as t}re two higher stations
are consid.ered as one,
so the two lower stations
are considered as one.
"For the Lord is a God of Knowledge."6
"Behold there were twins"'7
This station refers to the lower Jacob who rnanife*s
from the chest and below,
and together they will be prre (tnrniru) *vins (taoru.irn).8
 Tsp GENrnmoN oF THE DrsErr, aNo BrNzaeNo TbvuN,qn o 163

This is the other Iacob

who is equal with the head of the Litde Face,
and from the beginning
of this rnanifeontion until cornpletion
he is no longer called Jacob

but Israel.

From the place where Rachel emerges,

Jacob also emerges, ltowe'per, in front.
|acob has union with Rachel,
and Israel has union with Leah.
The Zobnrwrites,e "And he slept with her."
It does not mention |acob,
because the intention is that "he" is

now the em.bod.irnent of Israel.

The Three Manifestations of the Divine Mother

And know: The sphere of Intuition has three stations:

l. When the Mother is embracing the Father, she is called

BinahAnttition.
2. When she is not in union with the Father,
and stands alone, she is called Tetunnhfinsight.

3. When she descends and expands below into the Litde

Face, she is also called Tetwnahfinsight.
When the Little Face rises above,
he is called ish tetunot yedalenn,
"A man of Intuitions will draw it out"'ro
which means he is drawing her up.II
164 o KnssAr-AH or CnrarroN

This "man" is the Litde Face,

and "Insights" (tettunot)
means the sphere of Tetunab who rises with him.
When she is rising with him, it is said, yed.alena,
"will draw it outr" meaning to say
"raising her up" [with him].

After the Little Face ascends,

BinahAnttition unites with the Father.
Then these trNo tetunolntuitions
be come bino t/Inttiions ;
for they have risen to a higher level called Binab/Divine
Intuition.
As the scripture says:
"For they are a people of no Intuition."I2

Know,
the place of the Father is the letter Yud of y H V H.t3
The point of the Yud is called the Great Face.
The letter yud spelled as a word contains three letters:
yud, vav, daled.
If the yud (10) meets (with a clash) rhe var (6),
this generates a rnwltipli cntion equaling
l0 times 6, which is 60, samehh.
Then the yud. (10) collides with the d.aled. (4),
genera.ting 40, which is the letter mern.

When the Mother (Binah-lntuit:on)

embraces the Father (Wisdom-Flo chmah),
this state is called sealed rnem. (another version says sarnehb).
 Tsr GrxrneroN oF THE Dxrrr, eNo BrxeaeNo Tbvuw,qn o 165

She receives all the illuminations and seals them within her.
The head of the tatt is leaning next to the d.aled,
since the Father is sending a flow to the Mother.

When the Father is not sending a flow to the Mother,

meaning to say she is not in union with him,
and she is hovering over her house,
then she becomes an open rnern.
This indicates a mern assertiyely influencing;
she is sending a flow of sustenonc, to the house.
This is the mystery of the letters rneyn sarnehb
mentioned in the Zoharta
(the open rnernand the closed rnem);
referring to BinnhAntuition.

This is also the mystery of the letters yny and daled.

When they are rnanifexing within Wisdom,
which is connected with the word yud. (ywd.-tnv-daled),
then the pny is before rhe d,aled.

When they manifest in Intuition,

which is the letter heh, the d.aled comes before the tat.
The image of the heh is actually
a configurntion of the llebrew letters-daled. vav.ts
FIowever, when the tav is :under the dnled,
which is the mystery of the letter heh,

as we demonstrated, then the yay

manifests without a Crown.
166 o Kalreun op Cnr,e.rroN

When the yay is before the d.aled,

which is the mystery of the word'Ii,td.

since the word yud is spelled out yrd-vav daled
thus, tbe vat clrnes before the d.oled,
then her head inclines toward the d.aled.t6

The meaning is,

when she is in union with the Father,
the ttay has a head, which the Father is influencing,
this is the mystery of the head of the tat
that is placed next to her.

However, when the letter heh is manifesting,

she is not in union with the Father.
Then the yap does not have a head,
for the lights remain above;
this means the Father is not sending a flow to the Mother
(is not in relationsbip with tbe Mother).

The crown of the tott remuns above the image

of the yud.who stands behind rhe heh.

We have explained the secret of the letter heh like this:

When the heh is spelled. heh-ywd.-heh
the ywd. cornes before the heh.

"The wise one is within Intuition."

The vav without a head that is within the heh

expands and influences the entire Litde Face until his Base.
 TsE GrNrnmoN oF THE Drsrrr, eNo BrN,qflANo TbwN,q,H o L67

We know (from previous d.iscowrses)

that Wisdom, Intuition, and Knowledge of the Feminine

parallel to the three upper aspects
of Endurance, Praise, and the Base of the Litde Face.

Now, this 'pavin the heb of BinahAntuition

expands within the Little Face until his Base.
Thus, we find the Mother is influencing
(th e Div in e rn nn ifestati on

of the Masculine/Ferninine union constrwct)

until Wisdom, Intuition, and Knowledge
of the Feminine pfrrtner of the Litde Face
and no more.

Gender Transformation and the Divine Mother

Know: When the Mother is above

in union with the Father,
she is called Feminine,
the embodiment of the feminine
receiving from the masculine.
However, when she is
hovering over her children
and influencing them (sustaining thern),
she is called masculine.
Then she becornes the image of the male
who influences the female.
168 o Kamar-au op Cnr,rrroN

The Gay Tihhun-

A Meditation llpon the Restoration of a Soul
This is the meaning
of the circumstance of a male
who lies with a male;
because he is bringing down
the power of the Mother when She is above,
and also of the Father
Who is influencing the Mother up above.
He is bringing the energies down
until Endurance, Praise, and the Base of the Little Face.

This is also the secret of the word zahor, male,

which is numerically equivalent to
Yud' Heh' Vav' Heh' GHVII) spelled with Yuds

plus
Aleph' Heh' Yud' Heh' (AIITH) spelled with Yuds.
The former is 72, and the latter is 16I;
together, they equal 233,
which is also the numerical value of regel,leg.
This teaches us,
energy is brought down until the legs of the Litde Face.
The Litde Face does not have the capacity
to bear all these great lights;
thus, Dis Diyine Irnage is completely annihilated,
and is uprooted from his sor,tce;
as it is written in the scripture, "And Bela died."r7
 Tnr Grxr,nenoN oF THE Dxrrr, eNo BrNzrrlNo TbvuNrsv o 169

Notes (by the ed.itors of theEtz Haim):

And, if you will ask, is it not true when
the light of Intuition descends toward. the Litde Face,
there is no annihilationl
There is no comparison here, for in the latter case
the light of Endurance, Praise, and the Base of the Father
is enclothed within Endurance, Praise, and the Base
of the Mother, and they enter by grad.ation.
Thus, the Litde Face is able to bear the light.
This is the mystery of the Divine Image (tselern).

F{owever, the former process (a rruan lying with a rnnn)

causes great light to descend all at once (!)
as two separate powers without containments;

this causes a dissolution of the (tzelern of the) Little Face.

Compassionate peace upon us.18

This is the mystery of the iniquiry

meaning to say, one is creating a confusion
within IJer (the Diyine Motber principle).
You belieye you are
bringing the Mother upon Her children,
influencing them like a male to a female;
but actually you are making Her like a female
for you are sleeping with Her.

The tihhun--testoration of one's soul

ns far as this situation is concerned' is to fast 233 fasts,re

completing the permutations

l7O o KRssnL{H op CnrnrroN

of the Divine Names Aleph' Heh'Yud' Hel' (AHTH)

and Yud' Heh'Vav' Heh' (THVH).
For within the rnanifestation ofthose Dirtine Names
the iniquity was activated, and it was brought below.

You should meditate upon an intention (havana)

to raise one aspect of these Dittine Narnes every day.
In I0 days you raise the first y'ud (I0) of the Diyine Name
Number 72;
and so forth until you complete all 233 fasts.
Then, you have completed in restoring
all the shattered energies back to their originalplaces.

The person who caused this siruation

also caused a rnisalignrnentinthe external place
of these Divine Names,
and he brought these external-posterior energies below.
Thus, the back also needs to be realigned,
and the backsides of these names are I84 and544.20
Together, they equal 728.
This is the numerical value of tishhacb (tat shin haf cheth),
which means, "to forget";
as it written, "Remember, don't forget."2l
is
The word for "remember"
is the same as the word for male, zahor.
Memory originates in the face,
and forgetfulness originates from the back.
Three times 233
(the nurnerical e quiralent

for regel-tbigb and. zahor-to rernember) is 728.

 Tss GrNsnmoN oF THE Drsrtr, RNo BtN,srrANo Trvutr,tn o l7l
Therefore, when you restore one part of the face,
intend to raise the energy and complete three parts of the
back,

Thus, we find the first ten fasts,

we are fixing the first Yud of the Divine Name 72.
[Coru.pleting one d.spect 0n tbe frlnt clmpletes three on the
bachl;
thus, fixing I0 parts on the front fixes 30 parts on the back.
For the front of ReGeL is I, and the back is 3 regeb.
The last day of the 233 fasts,
you meditate to include all of them as onc,
and to raise the enrire face (which is 233)
and all the anterior aspects (which are728),
in one moment of rneditation!

This raises them all back

to the place of the Father and Mother.

Hebrew Letters Mern and Sarneclt:

Their Stations on The Tree of Life
Now we will return to the subject of
the Hebrew letters "Mem and Samekh" of BinahAntuition.
Our teacher Moses attained the Intuitive realization,
when Intuition is the mystery of snmekh [or sealed rnernf .
For this is the Base of the Father within.
Flowever, Jacob, who is outside,
did not attain Intuition
except when she is the mystery of the open wrewr,
172 o KnssAr-AH op Cnr,q,rroN

hovering over her house.

Our sages of blessed memory have said22

that the letters m.ern satmehlt,

which were engrwed. within the t,rryo tablets,

stood as a miracle
(the rings witbin tbese letters d.id. not fall).

For there are two categories of Intuition,

which are Binoh and Teyunah.
When she is face-to-face with the Father,
then she is called sawehh,
corresponding to the six sefi.rot-rnanifestations of
Crown, Wisdom, Intuition,
Knowledge, Grace, and Strength within her.
When she is not in union she is called opr.n rnern,
corresponding to the four lower sefi.rot--nanifestations
that enter the Litde Face,
which are Beaury Endurance, Praise, and the Base.

The Litde Face also has these two categories,

and these two categories are called tar and d.aled,
as we have explained earlier.

They are the first 6 attributes we have mentioned,

whereby Endurance, Praise, and the Base of the Mother
enter the top third of Beauty of the Litde Face
until the chest, and the 4 sef.rot
Beaury Endurance, Praise, and the Base within him.

But they do not have within them the Base of Binnh.

 Tsr Gn'xsneroN oF rHE Drsrrr, eNo BlvzrreNo TbvuNtn o L73

And know: the 6 highe r sefi.rot,

which correspond to the letterttot,
are one construct,
and the 4 lower sef,rot,
corresponding to the letter d.aled.,

are the second construct.

Above, there are also the letters

rnem. samehb of Intuition (Binnb),
and they are two constructs.

The Litde Face

[another manuscript version says the Mother]
consists of two constructs;
one construct of the 6 higher sefi,rot, called Binah,
meaning to say ben-Tah (son of Y'-a'-h');
and the second construct of the 4 lower sefi.rot
within him is called Tertunah, son and daughter (ben u bnt).

Thus, the letters rnerm sam.eh& in the tablets

existed as a miracle;
because the entire tablets
were the level of
Endurance and Praise of the open rnern,
which is the lower Teyunah.
From her is created a complete construct
of all the ten sefi.rot.
Thus, the letter sam.ehh above, which is the 6 qualities,
also became a complete construct of ten sefi.rot
within the Mother. Surely, this was a miracle!
174 o KaTsALAH op CruarroN

Or, we can say:

just as BinahAnntition has rnern/sameh& [or sealed rnernf,
and the 4 lower sefi.rot are the oper mern.
they are also called vatt/daled. in BinahAntuition,
as we have explained previously.

The yav (Number 6) is the em.bodiruent of the 6 upper sef.rot.

The d.aled. (Number 4) is the ernbod.irnent of the 4lower sefi.rot.23
The open rnernis called Tevwnnl4
for these are the 4 lower sef.rot that are hers alone;
and they enter the Litde Face.

We find that the enrire construct of Teywnnh

with all her qualities,
which are open ntern, satnehh, and the ttav and daled.,
were all created by these 4 lower sefi.rot
of Beauty, Endurance, Praise, and the Base of Binah/
Intuition.
Corresponding to the rnern of Binah
is the m.ern of Tettwnah,
which is below.
For she takes this ynern from Binah.

The part of Tetwnah that enters the Litde Face

is only one half, which is her rnern,
the 4 lower sef.rot within her.
For all of Tetwnab is the open wem of higher Binah.
Now we see that only one half of ynew enters the Litde Face,
and this is t}re secret of the rnern/saruehh
of the tablets, which is the totality of the Litde Face:
 Tsr GENrnaroN oF THE Drsrnr, aNo BnvarreNo Tr,wN,ut o L75

the samehh [sealed. meru]above ,

which is the fust 6 sefi.rot,
and the [open] mernbelow,
which is the 4 lower sefi.rotthat are within.

The totality of this rnern/sarnehh

only comes from half of the mern of higher Binab,
the half called Teywnah.
So half of this rnern sustained the entire configuration
of ru.ern-sarnehb in the tablets,
which is an erubod.irnent a/the Little Face.
This is why we say that it was a great miracle;
for they received their sustenance from half of the rnem of
Binah.

Or, we can say from the mouth of the Mother

emerges a breath that envelops the Litde Face,
completely,
and the only time this breath emerges
and envelops the Little Face
is when she is crouching over her child,
in order to give him sustenance and life .

When she leaves her house,

even this enveloping mist and breath impression
dissipates from the Little Face,
and, accordingly, it would not be possible
for the Little Face to stand except through a miracle.
L76 o KasnAr-AH op CnrarroN

This is why we say that the letter rnet, stood in the tablets by
a miracle.2a
The secret of this miracle
is that which gives sustenance and existence
to the Litde Face and the Feminine
when the Mother leaves them
in order to be in union with the Father.
The ability to stand on their own
came from the rnonifestation of the Divine Name 45 (Mem
Heh),
which is Yud' Heh'Vav' Heh' spelled with Alephs;
this name sustained and established the Litde Face.

The name Aleph' Daled' Nun' Yud' (Ad.onai)

is numerically Number 65 (sawehhheh).
This name empowered the Feminine to stand
(self-sufficiently).
These wo Diyine Names,
Number 45 plus Number 65, are equal to Number ll0,
which is numerically equal to
the Hebrew letter nun (Number 50)and saruehh (Number 60)
[50 + 60 : Il0 = the Ilebrew word,for "m.iracle': Nesf.

Thus, the rnern/snmehhin the tablets,

who are the ernbod.iruent of the Litde Face ,

stood through a miracle,

for Nes/miracle is numerically equal to the two names)
as we have shown above.
 Cseprrx. l2

The Constract of l*ab

arcd tbe Mystery of Tefillin

RsaDER's Norss
The Emergence of Mother Leah
The Ari links the influence of the Mother to the creation of Leah
who emerges from the Divine embryo. Paradoxically, the proof text
is from the midrashic statement that Moses' prophetic vision of God
was at the nape of God's neck, the point of nape where the knot of the
head tef.llin is placed.

The Mystery of Cosmic Hair

The long hair strands of the macro-Divine countenance awaken the
micro-male embryo through caresses of the hair. The Hebrew word
used here is batisha.Its normal definition is "whipping, clashing, and
beating." In Lurianic cosmology this caressing of the cosmic hair is
used as a metaphor for the extending of a continuum; an activating of
energy for the benefit of lower dimensions and entities.

The Mystery of Tefillin Straps

The Ari is linking the common daily practice of wearing tef.llin
upon the arm and head to the idea of the macro-Countenance trans-
mitting four levels of consciousness to the Divine masculine embryo.

t77
I78 o KnsnAr"\H op CnrRrroN

Mother I,eah and the Prophet Moses

]ust as the biblical Leah is the embodiment of humility, likewise
Moses, who ascended to the highest realms, was also considered
humble. Thus, the Ari links the achievement of Moses to that of his
great-grandmother Leah. They both achieved primal and spiritual
leadership roles in the new nation of Israel: Moses as the political and
religious founder and Leah as spiritual mother. What is curious is the
fact that the Ari is not linking Moses with |acob, his masculine coun-
terpart, or with )oseph or Abraham. This teaching reveals the idea of
the mutability of gender in the role of the wisdom transmission of
the lewish spiritual traditions. Leah is acknowledged as the spiritual
counterpart to Moses.

The Creation of Mother Leah

The creation of Mother Leah emerges from the three channels of
the Divine male Child (Litde Face). In this narrative one senses ngain
that the Litde Face has crossed the gender line by giving birth in cos-
mic time to the matriarch of Israel, Mother Leah!

The Union of the Little Face with Leah

Iacob becomes "deified" through the symbol and cosmic archetype

called the miniature Divine male: the Litde Face. This may be the
first time where there is a linkage between the times of the day, sexual
unions, and the two soulmates/wives of the Patriarch ]acob. It is also
the linking of morning, afternoon, and evening prayers to the cosmic
map of the Tree of Life.
 TuE CoNsrnucr oF Lren nNo rHE MysrERy oF THE TrrtlLrN o 179

The Midnight Prayers (Tihhun Cbotzot)

and Mother Leah
The elaboration of this discourse upon the Matriarch is linked to
the midnight prayers. These prayers were initiated due to the popular-
ization of Lurianic Kabbalah. These prayers were enigmatically called
the Restoration of Rachel and Leah. The fbcus of these prayers was
to mourn the exile of the Divine Presence in the post-Second Temple
era. This is linked or compared to the two primary Mothers of Israel,
who, according to the Ari, are Rachel and Leah. Further research is
needed to clari$r why Mother Leah and Mother Rachel were chosen
as the subjects of the midnight prayers instead of their predecessors,
Mother Sara and Mother Rebecca.
"She rises while it is yet night" (Proverbs 3I:15).
In this section of the discourse, Leah is compared to rhe section
of Proverbs that gives honor to the valiant woman of the home. This
prayer, known as "The Valiant Woman" (Esbet Chayil), is recited every
Friday night by the man of the house in order to show honor for the
woman of the house.
The Ari is using this sentence from the prayer to link it to the cosmic
moment when Mother Leah unites with Father |acob. This is quite a
hermeneutic leap from the normative interpretation that honors the
energetic diligence of the wife ("she rises while it is yet night").

Meditation upon Midnight Torah Study

Mother Leah is linked to studying the Torah after midnight. Whyf
Leah will always be remembered as the sister who took the place of
Rachel. To paraphrase what is written in Genesis, "And Jacob awoke
in the morning and saw that it was Leah!" The Ari is implying that
just as Jacob spent his first night of marriage with the wrong woman,
therefore, since Leah eventually became part of an inrra-Divine sys-
tem, the normative midnight mourning prayers (Tihhun Cbatzot) are
thus linked to Mother Leah, who spent the first midnight to dawn
I80 o KassAIAH op CrcarroN

with Father /acob. )ust as the ancient lewish custom was to mourn t}te
Holy Temple at midnight, these prayers are also linked to Leah, whose
prime spiritual time is also midnight.
The Ari furthered the devout custom of getting up at midnight to
mourn the destruction of the Holy Temple . In the Ari's version of the
rite the study of Torah and the recitation of prayers are equally impor-
tant. Whyl They are the initiators and catalysrs for the cosmic sexual
unions of the Patriarch/Matriarchs who have become uansformed
into the sustaining forces for the Jewish people in exile!

The Mystery of the Recitation of the Shema

and the Wearing of Tefillin
The Ari suddenly shifts his discourse from the evolution of cosmic
archetypes to a meditation on the daily religious ritual of placing phy-
lacteries (tefiAin) upon the muscle of the arm facing the heart and
upon the head between the eyes.

The Mandala of Mother Irah, Tefillin,

and Divine Irtters
All these elements are meditated upon within the mind's eye to
create an inward rnand,ala of Divine transmission. Once more, the Ari
has transformed the feminine Mother into a masculine aspect of Leah
who wears tef,llin.

The Mystery of the Sabbath and Telillin

The arrival of the Sabbath creates new consciousness for the Divine
Mother archetype. In light of this, tefi.llin are nor worn since this is a
time period when interior consciousness is manifesting and the goal
for the wearing of tefi.llin is to manifest external consciousness.
 The Constract of l*ah
and. the Mystery of Tefillin

Know:
The lower half of Beauty,
and the com.plete qualities of
Endurance, Praise, and the Base of the Mother
enter the Litde Face.

The Emergence of Mother Leah

The fust level that enters

is called the Sovereignty of Tnunnh-lnsight,
for the lowest part of the Mother enters first,
as we know

The fust place she enters (transm.its)

is the Knowledge qwnlity of the Litde Face.
Opposite her is the back (external) side of Knowledge;
and from t}te power of Sovereignty's impression,
Leah emerges from the back (enternfrl aspect)
of the Litde Face.
This is the meaning of the (midroshic) sayrng
that "the Holy One, blessed be He,
showed Moses the knot of the tefi.llin."t

t8r
182 o KassAI-AH op CnlarroN

She does not receive much of an impression

from the consciowsness of the Litde Face itself,
but only from Sovereignty.

Thus, she is the category of skin alone,

which is the knot of the tef.llin.
However, the tefillin themselves are houses of skin,
and within them are four portions of scriptures,
which are light impressions
of the mind states themselves that are embed.d.ed.
in the forehead of the Litde Face.

The Mystery of Cosmic Hair

The idea is, the Great Face

contains d.ffirent d.irnensions a/ hairs:
the saarot (locks);
the neru.en (suands);
and the hotsin (tips) of the hair.

The hair strands of the Great Face

are d.raped. over tie head of the Litde Face .
When these strands descend,
(they have within them a great light,
and) they stroke the back of the head
of the Litde Face .
 Tsr CoNsrnucr oF LpRn.qNo rnr Mvsrsnv oF rHE TeptrrtN o I83
The Mystery of TefiUin Straps

From the impression contained within

the four mind states of the Little Face
(Crown, Wisdom, Intuition, and Knowledge)
caused by the power of this stroking,
the four houses of tefillin emerge .2

Afterward,
the light of the Mother's Sovereignry
which descended, reflects and ascend.s around
the back of the Little Face,
bringing out (cnusing to manifest)
the knot of the tefi.llin.
This knot is called the ernbod.iment of Leah.

Four mind states are created within her,

which are called Crown, Wisdom, Intuition, and Knowledge.
These are called 4 mind states,
as we know

This is the secret of the fow alephs

contained in the four Divine Names
Aleph' He ' Yud' He' (AIfYH)
that we have written about,
in the secret of the unification
ernbed.ded. within the s*ipturnl pbrnse,

"Blessed is the name

of His glorious Sovereignty, forever and ever."3
184 o KesnAraH op Cn-eRrroN

Now we will explain the entity of Leah,

and afterward we will explain the secret of tef.llin.

Leah reaches ro the chest of the Little Face .

From there, begins the rnanifestation of Rachel.
This is what is meant
by the saying that the ernbod.imenr o/Sovereignty
does not encroach upon her frienda
even the width of one hair.s
Where the higher reacbes o/Leah's Sovereignty ends,
there begins the lower aspect of Rachel's Sovereignty.
This is the meaning of,
"The reward [heel] of humility is the fear of the Lord.,,6

This is what our Rabbis, of blessed memory, have said,

by making humility the heel nspect of her sandal,T
she makes reverence the Crown for her head.

Mother Leah and the Prophet Moses

For humility is the e ssence of Le ah.

Our teacher Moses attained her essence,

for he ascended to the 50th Gate of Intuition.
He is called exceedingly humble,
because he attained the place of Leah.
In the place where the "heel of humiliry"
Leah, is achieved, there begins the Crown of Rachel.
Her station is called "a valiant woman,"
"one who is in rewrence of God."8
 TsE CoNsrnucr oF Lr*r nNo rnr Mvsrrnv oF rHE TSTILI-IN o 185

She is called "emergent reverence from the Litde Face,"

which is TIIVH.e
This is called, "reverence for the Lord."

The Creation of Mother Leah

Know:
From Grace of the Litde Face,
wbich is called. the right arm,
the entire Right channel of Leah is created,
which is Wisdom, Grace, and Endurance.

And from the left arm called Strength,

from the three parts,
is created the Left channel of Irah,
which is Intuition, Strength, and Praise.

And from the Central channel

of the Litde Face
until the chest, is created
the entire Central channel of Leah.

The Union of the Litde Face with I,eah

And know:
Nighttime is the union of the Litde Face with Leah.
This is the secret of
"And it came to pass in the morning that, behold, it was
kah."to
186 o KnlsAr-AH op CnrnrroN

The union of lacob and Rachel

transpires only in the daytime,
during the morning prayer.
The morning prayer is like
Grace that awakens love .

The afternoon prayer is called

"Let his left hand be under my head."rr

Through these two prayers,

morning and afternoon,
Leah is placed between
the mro arms of the King;
and thus, the union of Leah and lacob is arranged.

The evening prayer is called Resbwt,

"Permissionr" for the union has been arranged.
The union transpires through the evening recitation of the
Sherna.

Note frorn Chaim Vital as printed. in the f.rst pwblished ed.ition of the
Etz Haim by Rnbbi Meir Poppers:

The Sherna is a catalystfor tbe initial embrace,

but the union does not happen during the Shernoitself.
The union is consummated only during the standing silent
prayer afterward.12

Since the destruction of the Temple

and the exile,
the evening prayers are no longer optional,
 Tss CoNsrnucr oF Lsen eNo rnp Mvsrnnv oF THE Teptu-IN o L87

but are required.

The reason for this is that the judgments are
adhering to the Litde Face.

Leah is all judgment, as we know.

Rachel has five judgments within her,
but she is standing opposite the qualities of
Endurance, Praise, and Base of the Litde Face,
where the graces are revealed,
so her five judgments are sweetened somewhat.

This is the mystery of the saying in the Zohnr,

"]udgments of the Feminine are mild in the head
(beginning)."
However, Leah stands until the chest,
and there the graces are sealed and hidden.
The Litde Face needs to unite with her
in order to sweeten the judgments within her.
Their union is described in the ld.ra
as "graces emerging from the male
to sweeten the five rigors of the female."

We must help the Feminine

to unite with the Litde Face
so she can be sweetened.
This is what Rabbi Shirnon Ben Tochai
explained to the man who wanted to understand
the secret of the evening prayer.
This is the ru.etaphor of being placed
between the two arms of the Kirg."
188 o Karnnr-qn or Cx.rarroN

The Midnight Prayers (Tihhun Chawot)

and Mother Leah

And if you will ask,

"The ernbod.im.ent of Leah
transpires in the first hour after midnight,
which corresponds to the chest,
and the Base of the Litde Face
is below; so how is the Little Face able
to mate with her)"
The idea is, as we have expressed before,
when the Litde Face grows,
the top third of his Base rises.
From the top of his Base,
Beauty is created;
thus, the union of the evening
is made possible through him.
From midnight on,
Leah expands to the end of the Little Face.
When the morning dawns,
the union is complete.

After midnight,
Rachel is like a litde point,
and she descends into the dimension of Creation.

"She rises while it is yet night,

gives food to her household,
and a portion to her maidens."ra
When she descends
 Tsr, CoNsrnucr oF LpeH eNo rHs Mysrrnv oF rHE TErrr-uN o 189

into the dimension of Creation

to give sustenance to her household,
these are the worlds.

And know,
from this great light of Leah
that expands below after midnight,
Rachel nttains mind states for Creation.

Meditation upon Torah Study

Now, we can understand why
we put the hand tefillin before the head tefi,llinls
this is the mystery of the impression
Rachel takes from Leah at midnight.

However, through the Tornb, which we study after midnight,

the Little Face receives the impression of these mind states.

Afterward, through the tefi,llin we put on in the daytime,

the Great Face cayesses the head of the Little Face
with the points of his locks,
and illuminares within the mystery of enveloping light.
This is the meaning of the saying,
"that the Holy One, blessed be He,
pnts tef.llin on His head every d"y";tu
for the Holy One , blessed be F{e, is the Litde Face,
wenring the tefi.llin is the irnpacting of these lights,
and this awakens the luminosity within the Little Face .
I90 o KnssAr-AH or Cn-r,arroN

The Mystery of the Recitation of the Shema

and the Wearing of Tefillin

By the time we recite the Shema,

the Litde Face already has these tefi,llin.t7
This unification inspires the Litde Face and the Feminine
to unite in the dimension of Creation.

We have also explained that the four mental states

of the Litde Face when they emerge
from the sphere of Intuition (Binoh),
becorne ernbod.ied. within the letter rnem.

of the word tselem (image ).

Afterward, they enter

Endurance, Praise, and the Base of Te'ttunah.
Then they become three;
this is the mystery of the letter lawed. of tselem..rs

This is the meaning of,

"a tower that flies in the air,"
and the secret indication concerning
the station of Leah who is in that place .

She represents the Sovereignty of Tevunah-Intuition,

who receives an illumination close to the Base.

The tips of the Ancient One's locks

are stroking in that place .

Tef.llin are created through the power of this image (tseleru).

 Tnr CoNsrnucr oF Lren eNo rsr, Mysrsrv oF THE TErIrrtN o I9l
Asit is written in the Zohar,
"Through the flesh and blood image is the possibility of the
spiritual image ."

This is the mystery of

"Surely man walks as a scant semblance."re
This "semblance ," or image, is eqwitalent to
"the tower that flies in the air, like a bird that flies in the air."

The Mandala of Mother Leah, Tefillin,

and Divine Letters

)ust as below,
with the f.ra letter of tselern, which is tzadd.i,
the mind states enter the head of the Litde Face,
and from this, tef.llin emerge,
in the same way,
this happens with the letter larned. of tselern,
because within this lamed is the ernbodirnent of
Tey u n a h's Soverei gnty.
However, the rnern of tselern is not
garmented with these mind states.

The lamed of tseleru strokes the tips

of the hair of the Great Face,
and because of this stroking,
the tef.llin emerge with power,
and thinner than above .

Then Leah attains inner light.

I92 o Ka-BsAr-AH op CnlarroN

The Mystery of the Sabbath and Tefiltin

This is the mystery of the tefillin of Shnbbat,2o

which transcends the head;2r
this is the secret of the lamed of tselern.

When Shabbat comes, new faces come)

which are mind states.
They are the lamed of tselern,
which is above the head.

And now on Shabbat,

the first ones enter his head,
and they become for him a new mind state;
these first aspects now become inner qualities (pnirniot).
This is why we do not put on tefi.ttin for Shabbat;
for at this ame tefi,llin are created from the inner mind stares.
Initially, they were enveloping the Little Face,
but they were also the inner light of Leah.

Now, we will return to rhe subject.

After the lamed of tselern,
which is the tefillin for the Little Face,
and he is the station of the tzaddi of tselern,
as we have written, then,
the tips of the hair of the Great Face srroke
the head of the Litde Face; and tefi.tlin emerge .

This stroking ilbrates to the back,

and from that anterior reflection
emerges the knot of tefillin, which is Leah.
This becomes the enveloping light of Leah,
and the inner quality of the Little Face.
 Cneprrn I3

Tlte Secret of the Severing

REaDER's Norss
Adam's Primordial Trance
The Ari is saying, this trancelike sleep is, in a sense , the receding of
consciousness in order to create a new archetypal pair. This is the union
of |acob with Rachel/Leah. The Ari is obsessed with their union and
the vicissitudes of their relationship. He believes that ultimately when
one speaks of the union of the Patriarchs and Matriarchs, it is essen-
tially the act of restoring Adam and Eve from their biblical "fall." The
Ari is attempting to determine at which point the union of |acob and
Leah/Rachel is a cosmic healing of what happened in the past.

Practices of the Early Hasidim

The Ari links the talmudic statements concerning the time elements
of meditation and prayer with the positions leading to cosmic union.
The Ari links the creation of Eve to the various Divine intimate pos-
tures happening when the micro-masculine and feminine are in and
out of union. Thus, when there is a face-to-face union or meeting, this
is considered auspicious for the most perfect meeting ground. This is
considered a harmonious state of existence. When the Divine lovers,
as it were, begin to turn away from each other, when they are back-to-
back or back-to-face, this complicates the relationship.
At this point, the Ari shifts the discussion from cosmic dimensions
and reveals that these relationships consist of the complete range of

I93
 L94 o Kelsnr.\H op CnrRrroN

relationships the children of Israel have with God. Each stage of his-
tory is, in effect, a different relationship with God.
This view corresponds to the principle of cosmic cycles that hap-
pen in human history. The principle of sherninah and yovel is advo-
cated in certain medieval Kabbalah schools, such as the views of the
Sefer Ternwnab, Sefer Pliah, Sefer HnhnnalL and Tihwnei Zohar.Ir was
believed that there were millenniums that changed the entire way
the Divine related with human beings and specifically with the lew-
ish people. some sheruittot manifested different sef.rot of the Tree of
Life. A case in point: The reason for the suffering and exile of the
Jewish people was because this sherninab cycle was the embodiment of
Getwrnh, which means power, wrarh, or judgment. When this cycle
completes its "orbit," a new cycle will emerge, that of Tiferet, which
means beaury harmony, or synthesis. In the Ari's thinking, these cycles
happen according to the cosmic positions of the aforementioned male
and female archerypes. There are rwo ways to affect how God will
relate to humanity: one, to let these cycles take their course; two, with
the power of meditative prayer, which caralyzes the movements of the
heavenly lovers ro enter into harmonious union. It is through this har-
monious union that blessings and redemption manifest. It is through
the face-to-face union that exile ceases.
What is the Ari's logic in coming to this conclusion? perhaps the
question is, what is the Ari's mystical insight behind this realizationf
The most important metaphor for a direct harmonious relationship
with God is through an established place ofworship-that is, the Holy
Temple . Then, Israel is the embodiment of the Divine presence in
union with the Divine masculine (the Little Face or, in other words,
the Holy One, blessed be He).When the Temple was destroyedinT2
c.8., the covenantal relationship of Israel and God changed and they
began turning away from each other until they were considered to
have a "back-to-back" relationship. Both partners were aware of each
other's existence and simultaneously were aware of the beneficent and
malevolent forces around them.
 Tus Srcnrr oF rHE Snr,cpuNc o I95
In certain moments of the year, through the activation of prayers
and seasonal commandments that occur during the cycle of the seasons)
Israel and God face each other for brief moments of blessing and joy.

Meditation on the Divine Name of

Er_Lr_or_Hr_Ir_M,

For example, this might be a way to practice this meditation: The

meditator visualizes the name as it is spelled: Elohim. Then expands
the Divine Name within the mind's eye, to spell each letter as a word
such as: the first letter is "E" and as a word it is spelled
*EE.' Thus,
the entire name would be spelt EE EL OH AYCH EYE EM. Then
the meditator would visualize each of these spelled words as another
word and so forth. Then the meditator would remain fixed with this
meditation until it disappeared within the mind's eye.

How the Unions of Wisdom, Intuition,

Beauty, and Sovereignty Affect Human lInions

The Ari is asking in a conceptual way, "Why do human beings

make lovef" It is to enter into a space of perfect resonance. This
quality of union is auspicious to bring souls into the world and
manifest blessing.

How Cosmic l]nions Affect Human Llnions

The Ari resolves problem contained in the Zohar.The Zobarseems
a
to imply that higher unions are for the generation of Angelic beings
and have no effect upon the lower dimensions. The Ari maintains
that higher unions inspire and empower lower unions. His response
is based on the choreography of the Tree of Life. Some aspects flow
downward for the benefit of lower unions. However, most of the
higher unions generate higher resonations.
 196 o KIsTALAH op CruarroN

The Four lJnions

of the Divine Feminine-Masculine Paradigm
l. Union in the Emanation Realm
2. Union in the Creation Realm
3. Union in the Formation Realm
4. Actual Union

A Text from Rabbi Chaim Vital

This text concludes with a cross-referenced quote from another
gateway of The Tree of Life,which leads me to believe that this discourse
was written by R. chaim vital. vital was the editor who achieved the
arduous task of structuring The Tree of Lifeinto gateways, paraces, and
so forth. It is likely he used texts writren by the otrer students of the
Ari and incorporated his annotations into the text.

Concluding Discussion of
"The Gate of Principles, of Tbe Tree of Life
If it is true that the micro-Divine male/female union sustains the
lower worlds, the Ari inquires, how can one say there are times that
their union is disconnectedl rhe universe would be destroyed! How
could that be I Hasn't it been taught that the Fathey'Mother union is
perpetual, ad infinitum, for the continual sustaining of all of existencel
How could the lower male/female union disengage)
The Ari responds with a profound insight. If the lower union
would remain in union, then Divine sustenance would be so power-
ful it would enable human beings to live long lives! If this were the
case, then human beings would also develop the capacity to commit
evil. since they would know beforehand of their longevity, they
would exploit their longevity. The Divine responded by having the
lower cosmic unions disengage periodicalry so that there would be
 THE SscRxr oF rHE SsvERrNc o 197

less sustenance. Human beings would have shorter lifespans, always

knowing with an astute aw.reness that their lives could be cut short at
any moment. This knowledge would instill within them the necessity
to manifest goodness in their lifetimes.

The Legacy of the Divine Parents to

their Divine Children
New translations that were not included in the first edition of
Kabbalnh of Creation are now included here for the first time.
These translations are the complete ending of the Shaar lla-Klalirn.
Itranslator]

The concluding teaching from a manuscript of Rabbi Isaac Luria.

In the printed editions of the Etz Hairu this section begins with the
words, "From a handwritten manuscript of My Teacher of Blessed
Memory etc ... by himself ... his golden expression." Rabbi Chaim
Vitd throughout his writings uses the term "My master of blessed
memory" [Mori Zal]to refer to Rabbi Isaac Luria.
 Tte Secret of tbe Severing

Adam's Primordial Trance

The Union of Sleep

Know:
"The Lord God caused a deep sleep to fall upon the man
(Adam), and he slept."r

The mind states that come to the Litde Face

go out from him and enter the Feminine;
these are Endurance, Praise, and the Base of
the entity Grandfather Israel and his partner Tmunah,
with their mind states.
They leave the Little Face and enter FIer;
but not through the Litde Face as they did initially.
This is the real meaning of
*God caused a deep sleep to fall upon the man."

In that moment kah is included in Rachel.

For kah emerges from the posterior of the Little Face's
head,
as we know.
The mind states leave the Litde Face
and enter Rachel, who ascends into the head of the Litde
Face; and then kah is included with them.

I98
 Tse Spcnrr oF THE SevrnrNc o L99

And if you will ask,

"Since the mind states disappear
from the Litde Face and enter the Feminine,
how is it possible at this time for him to mate with herl"

The response is,

that through deep sleep (d.urwito)2
the Little Face receives a new mind state
that is more evolved,
coming from the Father and Mother.
Then, the union is even greater)
because he is receiving mind substance from above.

The scriptures say, "He took one of his ribs,"3

meaning to say it was severed,
"and brought her to the man."4
This phrnse, "brought her to the man,"
refers to the Litde Face; for in the beginning
she was attached to the back of the Litde Face,
drawing sustenance from him.
Then her vessels were created with the light
emerging from the back of the Litde Face .
As it says, "The Lord God,"s-
meaning the Father and Mother.
They took her vessels, which rnanifested. from the back,
and created a complete construct,
equally as the Little Face.

And afterward it is written, "brought her unto the man,"6

th is rn e ans face-to- face.
200 o Ka.srAr-{H or CnrRrroN

When Adam sinned,

she reperted to the back of the Litde Face.

It is the same situntion now;

after the destruction [of the ternple];
she is positioned in the back of the Litde Face
throughout all the days of the week, except on Shabbat,
when she rises and is face-to-face with him.
However, wth the power of o:ur prayers we bring her
face-to-face from the chest and below even on the weekdays.
This is the mystery of the weekday prayer that is written,
"Oh, King, helper, savior and shield."7
After the prayer, she rwerts to tbeback-to-back position
or relationship, as before.

Practices of the Early Hasidim

Thus, rhe early hasidim (of tbe talrnudic period)

would wait one hour before the prayer,
then pray for one hour,
then wait one hour afterward,
to prolong the impression of the face-to-face union
nttaine d d.uring prayer.

Thus, after the prayer she would

not immediately return to the back of the Litde Face.

And know:
Just as Leah is included in Rachel, as we have seen,
likewise above in the union of Wisdom and Intuition,
 Tsr SEcnrr oF rHE Srw,nrNc o 2Ol

Tet un ah/ Insight is included in Bin ah /Intuition.

The reason these qualities become integrated,
even though each construct stands by itself,
is that Binah and Rachel are rwo of the essential ren spheres
of Emanation.8

However, Tetunab and Leah are only impressions

that draw from Binab;
so they can be included within this essential point of the ten
spheres.

lust as the image of the Mother enters the Litde Face,

in the same way the image of the Father enters the Litde
Face.

And just as from Sovereignty of Tetwnahr kah is created,

so, from Sovereignty of the Father, Tsippora is created,
the wife of Moses.
She is the Base of the Father,
within the image of expanded consciousness (great mind).

There is also the image of the litde mind

(constricted consciousness) of the Father,
and the image of constricted consciousness of the Mother.
From the Sovereignty of the Mother in the aspect of litde
mind comes the concubine of Eliphas,who was called
Timna.
And from the Sovereignty of the Father
in the aspect of litde mind emerges Kushit, the wife of
Moses.
202 o KassAr-AH or CnrRrroN

Moses was the king of ancient Ethiopia (Kush) for forty

years.
He married the wife of the King of Ethiopia,
and placed a sword between him and her, but did not touch
her.

And Timna came wanting to marry )acob

but he did not want to marry her.

Also, ]oseph took ,4senat, the daughter of Poti-fera,

however, he did not wish to sleep with the wife of Potiphar,
who was the ministe r of anirnal slaughter.

The reason for each of these enigrnatic scriptures

is that each of them pushed aside the judgments.

There are three constricted mental states of the Father,

and they are three
tirues tbe lastfour letters of the Dfuine Narue of E4-'o:h-'i-'m',
which are: Lnrned IIei Tud. Mem.

Meditation on the Divine Name of E-L-O-H-I-M

And there are three mind states from the Mother's side,
called the children of E'l'o'h'i'm'.
There is a simple spelling of El-h-m,
and there are expanded spellings (rnelwi),
and expansions of the expansions;
this unfoldment results in 52 letters.
This is the meaning of "the sons of God (El-h-m) came."e
 Tss Srcnrr oF rHE SrwnrNc o 203
These three El-h-ms descend to the throat.
nnd. are the numerical value of gnron, throat, which is 259.
The numerical value of nncbar is equivnlent t0,'(t0 be d.ry."
TLte reference is to the scriptwre
t0
"I atu wealy with rny crying: wry thrlat is dried.,"
which is drawn from the judgments that are there .

Thus, the scripture says) "And |acob ... went toward

Cltaron."rl
"To Cbaron" consists Ch' R' N'-H' (Charonah)
of the letters
or charon-heh.12 The meaning of this heh is as follows:
There are 320 judgments,
and they are the mystery of the 32 pathways of wisdom,
for each of these includes I0 paths.
Their numerical value is 320;
adding the heh (5), makes 325 judgments.
For judgments come from this heh.t3

The heh refers to the 5 Alephs

of the name Alef Daled.'Nwn'Tud.' (Ad.onai);
and this is the myste ry of the scriptural d.escription of rnale or
feruale adolescents: lt&ar : (320) [ru.nle adolescent],
or na.d.rd. :(325) [fernnle ad.olescent],
"a young boy, a young girl."
With the word itself counted. as 1,
the value is 326 (kaf vav shin)
or tlte Hebrew word, for Kush,
which means Ethiopia.
This is the meaning of l(wshit,
whom Moses pushed away,
for she was too vigorous.
204 o Ka-snAr-AH or Cxr,RrroN

|acob pushed away Tirnna

because a multitude of judgments
and constricted powers were contained in her.
Two times [tbe tnlue of the leners] rneln nun tsadd.i pe haphta
is the numerical value of Tirnnn.

Also, Joseph pushed away [the wife of] Potipher,rs

who was a rnanifestation ofjtdgments.
The name of Potipher is numerically 455,
which is the progressive spelling of the Divine Names
Number 72 (AB), Number 63 (SaG), Number 45 (MaH),
and Number 52 (BoN).
Numerically, this could refer to 3 times *A H Y I{,'
in expanded spelling; and these are judgments.

However, Joseph did take the daughter

(of the wifo of Potr.fer who was) Asenath;16

for she is the embod.irnent of the external side of Leah.

The expansion below from within Leah is called ,4senatb.
/oseph, however, pushed away the wife of Potiphery
who was the ernbod.irnent of the external side of Tirnna,
who wasthe category of vigorous wrath.

I{ow the IJnions of Wisdom, Intuition, Beauty,

and Sovereignty Affect I{uman lJnions:
A Text from Rabbi Chaim Vital

Cbnpter 13b: Notesfrorn a Separate Discouyse: Tltis isfrorn

the rnnnws*ipts of rny teacher (the Ari) of blessed. yneynory;
and. this is his gold.en *yle of expression:
 Tns Srcnrr oF rHE Srvr,nrNc o 205

We find that union is found in four spheres alone:

Wisdom and Intuition, and Beauty and the
Sovereignty; and
we find in the teachings of Rashbirz
that there is a great difference between the mating of these
pairs.
Wisdom and Intuition never separate, but Beauty and the
Sovereignty do.

It is important to understand why

the union ofWisdom and Intuition is constant
and this is not so with the union of Beaury and Sovereignty.
Another question is, what zi the union of Wisdom and
Intuition, and what does it renewf

We see at least that through the union

of Beauty and the Sovereignty a soul is given to Israel;
as it says, "And the souls I have created."rs
But when Wisdom and Intuition are in union, what
do they give and what do they addf
Perhaps, you will say their union is to establish the Divine
Names who are connected with the various unions of
spheres, and in order to crown Beauty and the Sovereignty
with these praiseworthy Crowns, so they can embrace...
This cannot be so, for if it was, ir would only be auspicious
for them to mate when Beaury and the Sovereignty were
uniting, in order to crown them with these Crowns.
206 o KalsnL{H or Cr.sRrtoN

I{ow Cosmic lJnions Affect fluman I]nions:

LJnion Resulting from the Realm of Emanation

The Zohar seems to say,

that these Crowns are for the matrng
of Beauty and Sovereignry.
And if there were not a union above,
to crown them with these Crowns,
the lower spheres could not be meritorious
in themselves to have union.
So, the Crowns that were created
by Wisdom and Intuition are for the mating
of Beaury and SovereigntY.
For it says in the Zohar'
"when the supernal King is dressed in the ornaments
of Sovereignty, he comes with his crowns'"

Thus, it is written,
"While the King sat at his table,
my spikenard sent forth its fragrance,"Ie
referring to the Base who sends forth blessings
so the holy King can embrace the Great Mother at this station.

If these Crowns are the rnotittnting force

for the union of Beauty and Sovereignry
then it would seem aPProPriate
that Wisdom and Intuition
would be embracing onlY when
Beauty and the Sovereignty are embracing,
and that this union would not be constant'
 Tnr Srcr.rr oF rHE SnvsnrNc o 207
My teacher sensed this problem,
and he writes, "Since their union is constant,
the Crowns shall be for their children
when they need them."
But this is not an answer at all.

Concluding Discussion of
"The Gate of Principles" of The Tree of Life
It would seem to me,
that there are two kinds of mating:

One, that is needed/or tbe crention and. sastenance

of angels and holy spirits.

One is needed for the souls above and the souls below.
Wisdom and Intuition,
through their embrace, create angels and holy spirits
and the higher souls.

This is not to say that they are creating actual souls,

but are giving life sustenance to them.
This is the light that flows into them to give them life .

As it is written, "And you give life to them all."20

And this is constant.

fu it says in the Zohar, the portion of Balnh,

"Come and see, all these sacred angels cannot be sustained
except within the supernal light that illuminates them."
208 o KesnALAH or CnrnrroN

Therefore, Wisdom and Intuition never separate;

they are needed to give life and sustenance to the upper
worlds forever, and also give life to the angels.2r
"They are new every morning."zz

However, Beauty and the Sovereignty embrace

in order to bring a soul below.
This union transpires only during specific time periods;
and we benefit from this.

The explanation is not that their union is constant only

during the time of peace, as my teacher has written.
This is not a good explanation at all.
For it seems in the teachings of the ld.ra Zutn
that even during the exile they are not separated.
This is also the expression in the Sifra:
"Grandfather, King Solomon, said,,, and so forth.

This mating is never lacking,

and does not diminish even one second;
for this is the life of the angels,
and they have no sustenance other than through this union.

And know:
We do nor mean to say that the union of Wisdom and
Intuition is only for the sustenance of the angels,
and to depreciate that it is needed for the lower worlds.
For the Zobar clearly srates, ..from tlle embrace ofWisdom
and Intuition Crowns are made for the children,
and that through these Crowns Beauty and the Sovereignty
can embrace."
 THE Spcnsr oF rHE SrvsnrNc o 209
But we mean to say,
that the union of Wisdom and Intuition is needed
for the higher worlds as well as the lower worlds.

The mating of Beauty and the Sovereignty is for the souls

below.
Thus, we can resolve what we have found concerning the
union not for the purpose of birth and mating.23

From the first union of Emanation

of the Litde Face and the Feminine
flows sustenance to the dimension below of Formation;
and from the second union,
the dimension of Action receives sustenance.

If we say that the Litde Face and the Feminine

have a union that gives sustenance to worlds,
there is a great question.
If the Father and Mother union must be constant,
in order to sustain worlds,
then, since the Litde Face and the Feminine are giving suste-
nance to worlds, how can their union be interrupted|

This is answered by the words of our master (Luria),

who in the Gate of the Father and Mother, Chaprer 8,
says

"the union of the Father and Mother

who sustains in this way) can never be interrupted,
so the worlds do not become extinguished, God Forbid."
2L0 o KnssAr-AH op CuauoN

However, in the union of theLittle Face and the Feminine,

even this union is sometimes interrupted.
This is the meaning of the scriptural phrase
"My spirit shall not abide in man forever."2a
That is to say, man will not always draw
from the life essence of the supernal spirit.
This "man" ["Adam"] refers to the Little Face.
If man would draw from this spirit into himself,
his days would be lengthened, and he would become evil[!].
However, since men see that they will die in short days,
they become remorseful and repent.

Thus, we find,
the union giving sustenance to lower realms
is interrupted at times,
so that human beings will not have long lives
as in earlier generations!

The Legacy of the Divine Parents to

Their Divine Children
The explanation is, these crowns are for
the loternahing, the cowpling
a/Beauty and Sovereignry.
Thus, it would seem that their union
would only manifest when Beauty and Sovereignty
would be making love as it were,
but not that tbey aye in union forever.
Our teacher was cognizant of this inconsistency.
And since their union would be perpetwal
then their children below in the lower realyru.s
 TsE Spcnrr oF rHE Snvrp.rNc o 2ll
would always have access to
these crowns, in the moment they are needed.
This is not an acceptable answer to this seerning inconsistency.

lrseems that these two ways of lovemaking

are for the benefit of the angelic realms
and sacred spirits for the souls above and the souls below.

Through the union of Beauty and Sovereignty

angels, spirits, and supernal [angels] souls manifest.
We do not mean souls actually;
however, we A.re referring to tbeir intrinsic life force-
this is the luminous flow that is embedded within them,
to give them life .

This is what the Torah wrires:

"And you give life to all."
Rather, you give life for ewry lertel of existence.
This means perpetually frnd constantly.
As the Zohar iru the portion ofBalak writes:

Come and envision:

All these angelic beings can not exisr,
And can not arise without the power of
Transcendent luminosity that illuminates.
Therefore, they do not separate from one another forever;
since angels are the embod.irnent of the Biblical wrse:
"Renewed in the mornings."
212 o KessnlAH or Cn-r,RrroN

Flowever, the union of Beauty and Sovereignty

are only for the benefit of the lower dimensions;
the meaning of this is that they are prepared to wnify
onlyin certain auspicious time periods and moments.
With this line of thoughf we profit....
The explanation is, the idea
that they never separate from each other
is referring only in a time of peace,
as our teacher has noted.
This is difficult indeed,
for it seems in his [the Ari's] commentary
on the Lesser Assembly [Idra Zuta]-
that even in a time of exile
these d.itine forces do not separate from each other.

This is what he writes in the Book of Rabbi Hamnuna Saba:

So says King Solomon....
However, it li forever that they uni$r,
their lovemaking [union] never diminishes
not even one second.
For this is the intrinsic life force
of the angelic realm;
they could not continue existing
without this d.itine union.

Know, we do not mean to say

that the union of Beauty and Sovereignry
is only for the sustenance of the angelic realm,
and that would detract from the sustaining of the lower
realms,
 THp Sr,cnEr oF rHE SpwnrNc o 213
for the Zohar clearly states that,
"the union of Beauty and Sovereignty is for the dyadic
ern|rwerruent of the d.ivine children and it is because of
this that they unifli."

Our intention is to clarify that the union ofWisdom and

Intuition fChochmah and Binah] is for the higher sublirne
transcendent realms and the lower, rnundane realms.

The union of Beauty and Sovereignty fTiferet and Malchut]

is only for the benefit of the souls of the lower realms.
With this idea we can answer the question
in the Tikkunim [Tikkunei Zoharf
"the Holy One Blessed is H-e, swears)
I will not enter," and in many places in the Zoltar it is written
"the Divine Mother has been uprooted from her place...."
There are many citations like these.

The idea is, in order to transmit to the children wisdom

so they will become unified.
Now, this ability to become one has become diminished,
the cause-this bitter exile caused by our sins.
This is why the Zoharwrites the term "Divine Mother."
According to her capacity to transmit to her children
is based solely on her abiliry to become passionately bound
up
and unified with the Divine Father [Aba Il'aah-High
Father]; however, she has been uprooted from her place of
union,
2I4 o Ka-aser.{H or CRrerroN

she is not making love, she is not unified;

thus, she is not adorning her children with the crowns of
consciousness, and thus, they are not unified.

This is the idea of sacrifice: ascending and descending.

The first two letters of the divine name Y'FI' [y-r-d, h-e-i]
doesnot become one until the last two letters of the divine
name V'H' [u-a-rr, h-e-i] become unified.

What is the meaning of the union of the first two letters of

the Divine Name [YH]f It is the union for the sake of
empowering the divine children.

[Ed.itor: At this point of the text the d.athor of tbe Shaar IIn-
Klalim ases as n proof text n rnystical technique called.
expanded. spelling of the letters of the Hebrew God Narme

[THVH] t0 prwe a rnysticd.l point.l

The first letter of the divine name Yud,

spelled as a word contains three letters: Yud Vav Daled.

[For exarnple, the word. d.og spelled. lut as letters would looh
lihe this: Dee oh gee. In Kabbalah wed.itation since classic
Hebrew is sncred. tbis rueditntion exercise is on act of expand-
ing consciousness.l

The last two letters of this expanded spelling

are the letters Vav and Daled.
Permute these letters around
and we discover the word DU which means "two,'
in ancient Arawaic.
 THr SEcnr,r oF rHE SrwpuNc o 215
It rymbolizes the id.ea of the primord.ial creation
of Ad.orn ond. Epe d.s zne and.rogynous being with two faces.

We also find that placing the tter Dalet [of DU/ suspended
le

slightly over the letter Vav the pictogramhas now become

the letter Hei which is the second and last letters of the
DivineName:YHVH.

From this, we realize that the cosmic union

ofWisdom and Binah
[the dirine father/m.otber union]
is perpetual) so that existence is sustained.
Howeve r, during the state of exile
their union is not complete;
this means, as far as the empowerment
and crowning of their dittine children in the lower realms
so they would be ernpowered to rnahe love
and become one with each other.
What is then, the state of their union|
In this moment their cosmic union is solely
for the sustaining of the higher realms and universes;
this union will never cease for ever.
This is the meaning of the quote from the Zohar in Achrei
Mot: "And a river flows from Eden."

This is what I have found. Completed.

 Glossary

A Lexicon of Esoteric I{ebrew Nomenclature

Used in "The Gate of Principles" in Tbe Tree of Life
(Shaar lln-Klalirn sbel Stftr Ea llairu)

An antholory of Iewish mystical terminology used between the

thirteenth century of the Zohaic school and the sixteenth century
of the Lurianic schools, as it appears in the Shaar Ha-Klalim ("The
Gate of Principles"); being the fust gate in the final recension of the
Etz Hairn of Rabbi Yitzhak Luria-Ashkenazi. This text, the Shanr Ha-
Klalirn, was edited and included as the important opening chapter by
Rabbi Meir Poprush (Poppers). It was abstracted from a text written
by a primary early disciple (pre-R Chaim Vital) of Luria by the name
of Rabbi Moshe Jonah. FIe was the author of a major, and as yet
unpublished, text of primary Lurianic teachings entitled lGnfei Tonah
("Wings of the Dove"). This text was also the basis of two popular
Lurianic treatises widely distributed in Italy and Poland during the
seventeenth century, the Kanfei Tonah and Tonat Elern of P.a.bbi Men-
achem Azaria De Fano, a highly influential Itdian kabbalist of the end
of the sixteenth century and early seventeenth century.

Fon rHE RneDER

1. The fust column is the original English word as it appears
in translation.
2. Facing the English is the original Hebrew word as it
appears in the original text.
3. Alternate meaning in parentheses is inserted by the editor
and translator.

2L7
218 o KersAr.AH op CnrarroN

4. Italicized words are either biblical quotes or editorial

insertions to help the reader.
5. Abbreviations of all resources mentioned in this glossary:

*M'IJ,M' Mryr- Nukvin V'Mayim Duchrin (Femi-

nine and Masculine Fluids)
*EH Etz Haim (The Tree of Life)
*PEH PnBtz Haim (The Fruit of the Tree of
Life)
*OE Or Enayim (Illumination of the Eyes)
*I(Y Kohelet Yakov (The Gathering of |acob)
*ABY Atzilut, Briah, Yetzirah (Emanation,
Creation, Formation)

6. All entries are in alphabetical order.

7. Primary works consulted at the conclusion of the dictionary.
 GI-ossRrv o 2L9

A'do'n'ai (Divine N orue)

-Nd'o'n'ai'
This God Name is attributed to the Nefesh<.he basic life spirit.
From Cordevero: The meaning of this name is master and lord of all
universes, transcendent and immanefi. (Pnrd.es Rimonirn, Shaar Eser
V'lo Tesha 9).

Ancient of Days-Atrque Yomin-Zobnr terrn

The Ancient of Days, as it is described in Zoharic literature, is
the garment for the sacred Primordial Adam. This is the cosmic
adjustment/alignment of infinite light vis-)-vis the Primordial Adam.
The act of clothing the upper body of Primordial Adam is the adjust-
ment itself. This first covering (enclothing/protection, as it were) is
through this state of the Ancient of Days. There are two major cosmic
adjustments tihhuniru. One tihhwn is the protecting of Primordial
Adam; this happens when the Ancient of Days bedecks and covers
Primordial Adam. The second tihhun is when all entities/archetypes/
partzuf,rn manifest and become the adornments of the Gre at Face-
the Macro Face (Maw Sbeariru., Shanr Girnrnel l:l).

Archetypes of Jacob ond.I*ah-Yaacov V'Ireah

(See "Entity [Countenance, Visage, Face, or Construct]-Parawf")
This concerns one of the relationship forces of the Tree of Life
system. Luria, in a revolutionary twist, took the emanations in the
Tree of Life and applied them to what he considered to be the most
important embodiments of spiritual relationships in the history of
]ewish sacred literature. Luria's conclusions, based upon the evolution
of Jewish thought as mentioned in midrashic and Zoharic literature,
were as follows: The primary and divinely empowered relationships
of |udaism were the relationships of |acob and Rachel and Iacob and
Leah. At one point in the Bible (after Iacob wresded an Angelic being
claiming to be the Heavenly Minister of his brother Esau), |acob was
transformed into Israel. Thus, at one stage, the previously mentioned
220 o KessAraH op CnrarroN

relationships are also transformed and become the relationships of

Israel (in Lurianic Kabbalah this relational stage is called Grandfather
Israel), Israel and Leah, Israel and Rachel, and ultimately Grandfather
rsrael in union with Mother-Intuition (Tnwnah). All these relation-
ships are meditated upon throughout all prayers and all holiday cycles
of the ]ewish calendar year. see Lawrence Fine, in Jewish spiritualiry
edited by Arthur Green; and Louis Jacobs in Jewish Spirtuality, edited
by Arthur Green. Also see Rabbi Aryeh Kaplan's postiumous writ-
ings, Innerspnce (Broo0yn: Moznaim Publishers, 1990), edited by A.
Sutton, which contain descriptions of these archetypes in the section
(Pnrtzufi,wt.D
on

,Lsenath (Wife of Joseph){snat

The Lurianic interpretation is that Asenath is the embodiment
of the Base of the Great Farier, who descends into the Base of the
Microcosmic masculine-the Litde Face. This is why Asenath was the
wife of /oseph, who was also the embodiment of Foundation. lThis is
per?letcing. Why does Luria transform thegend.er of ,Asenath into n rnas-
culine force? It is nbnost as if Luria has turned. ,4senath into a Divine
phnllus transm.itter for the benefi.t of Joseph. Tltisgend.er transforruation
is cornrnon throughout Lurianic teacbinglEd.l (Lihatei Torah, Sboftim
rrTb).

Bach of the Linle Face (External Aspect of tbe Micro-

M ns c u I i na) i Z' er Arpi.,
-Ahure
(See "Backside External Energies-I hwrnyirn." )

B ac h -to - b ac h-lthrur B' ahur (I n di r e ct Tr ans m issi o n )

In Lurianic Kabbalah the idea of "back-to-back,, becomes the
relational position between God and Israel that describes exile and
the Diaspora. Psychologically speaking, back-to-back is a refer-
ence to symbiotic unconsciousness. It is, parodoxically, a protective
 Gt-ossRnv o 22L

mechanism against external forces, those forces that will ultimately

motivate a "face-to-face" transformation (i.e., consciousness and
union through independence). (l) For the entire tirue period of the
exile, Rachel (who is the embodiment of the Divine Feminine) stands
with her d.ivine partner, the Little Face, back-to-back. (Pri Etz Hairn
[PEH], Sbaar Ha Pwrim l:94a; Or Ennyirn [OEJ l:l6a).

B oc hs i d e Exte r n a I E n e rg i e s-lthurayrm

This literally means external energies. Ahwrnyirn are those lurntnous

energies that do not appear illuminated when one gazes upon them.
There is no doubt that they are sacred energies that do impart sus-
taining energies. However, they are experienced based solely upon
the capacities and merits of the individual who receives these ener-
gies. (Pitchei Cbochncah L35, quoted in Maftachot Hacbochrnnh, pp.
r r6-r r7. )

Base (Found.ation) of the Great Face-

Yesod D'Arich Arpit
This is the essence foundation of the Divine root parent.

Base (Found.ation) of the Little Face-

Yesod D'Zt
Arpit
This is the essence foundation of the Divine masculine counte-
nance.
Besides the separate meanings of Z'er Anpin, the com-
Tesod. and
bination of these two elements indicates that the Litde Face becomes
a receptacle for the Divine Mother to receive the empowerment of
three Divine Names. After the Little Face transmits these names to
the Base quality of his Divine Feminine partner, these three names
become a sacred seal. This is the meaning of the phrase "the points of
Zion within her." (For a more explicit presentation, see the Introduc-
tion to EH [Etz Hairn], Principle 16, p. 4, column 4; OE 2:85a).
222 o KRSsA.LAH or CRrRrroN

Base (Foundation) of tbe Prirnord.ial Fatber-

Yesod Abba
Literally, this means the "divine phallus." According to the Lurianic
tradition, Tesod. Abba is the metaphor and embodiment of grace and
love since it is rooted in the Right paradigm of the Tree of Life.(EH,
Shanr Hn-I0aliru 5:8b; OE 2:67).

Beard. of tbe Linle Face-Dikneh D'Arich Arpin

In the Zoltar, the beard of the Little Face contains three stages: (a)
There are times the Beard has nine adornments. (b) There are times
that all thirteen adornments of the Beard are mendoned. (c) There
are times when twenty-two adornments are mentioned. (Zohar-Id.ra
Rnbba, Naso, Kol B'rorna2).

B o n d.e d. D i rn e n s i oz-Akudim
This has its biblical origins in the Genesis story of Jacob and Laban.
In order to outsmart his father-in-law, facob creates three different
kinds of sheep: nhadirn, striped; nehud.irn, spotted; and berud.irn,
splotchy sheep. The first two categories were used extensively in
Lurianic cosmology to describe different stages in the crearion of the
sef.rot and all the primary pre-crearional archetypes described exten-
sively in the Lurianic system. Another definition is contained in the
Etz Hairn, the final recension of Lurianic Kabbalah: Ahud.irn are the
vessels (or instruments/vehicles) that receive the lights (cosmic illu-
minations). This means that it is one vessel (and being one vessel) that
binds and unifies all the ten illuminarions within. This means that she
is one vessel for all the ten (and not ten separate vessels for each one ).
(Etz Hairnr "The Gate of M'LJ'M'," l:24; OE2:I34b).
 Grossenv o 223

Cbariot-Merkava
The first mention of rnerhntta in |ewish mystical traditions is
described in the vision of Ezekiel, Chapter l. This later developed
into a mystical school during the talmudic times called the m.nnseh
ru.erhatta--ahe work of the chariot. Luria, however, is probably refer-
ring to the Zoharts comments on the rnerkattn. From the Zohar:
The work of the cltariot and the enlightened one, who is the
foundation of the universe, are integrated with each other.
Within them are unified the two Divine Names Hawynh
and Ad.nnh (the unification meditation consists of inter-
spersing both names with each other THVH + ADNT =
Y'a'h'd'v'n'h'y'). Concerning the unification of these two
names it is written in the Torah, "at that moment the trees
of the woods will be jubilant" and an angel will respond
as the element of heavenly frre. This angel will proclnirn,
"This! This! Is the work of the chnriot!" All the angels will
gather like celebrators (h'bozruutei) of the bride and groom.
lTibunei Zohar, Introduction 3a]
Anothe r quote: " Tbe angel Metatron is the ernbodirnent of the work
of the cbnriot [rnerharn]. Concerning this it is written in the Talrnud.,
'rnerhata speculation is not practiced alone"' (ibid., 3b, OE,I:I5Ib).
Another source is R. M. Cordevero's Pardes Rirnoniw. Cordevero
expounds upon the prophetic vision of the merharra, where the four
beings are seen: Adam, the Lion, the Eagle, and the Ox. There, he
discusses the link between the werhata and the sefi.rot:

The face (countenance or visage) of Adam upon the chariot

corresponds to the sefi.rah of wisdom (honch rnah : adam).
The face of the eagle corresponds to intuitive understand-
ing. The lion corresponds to gracious kindness. The ox
(bull) corresponds to persevering strength. This is the
first chariot of emanation. The second chariot is as follows
224 o KassAr-AH or CnrnrroN

[d.ffirent cbariots correspond. to dffirent stations within the

sef.rotic order of the Tree of Life frorn abotte to belowJ: The face
of Adam corresponds to integrative beauty (Tiferet). The
eagle corresponds to the foundation of righteousness (Tesod.
Tznd.ih). The bull corresponds toelegant praise (Hod.).
The lion ro enduring victory. The transcending crown
(IQter) includes all that is above and sove rei gnty (Malhuth)
includes all below. Pord.es, quoting Tihwnei Zohar in the
gate of "Ten and not Nine," Chapter l, page l, column 3;
OE l:I53b.

Cbeyubirn-Kerubim
There were two sculprures of angelic beings mounted on the Holy
Ark in the Tabernacle, during the forty-year journey of the children of
Israel toward the Holy Land. They were used as a medium for God's
communication with Moses and Aaron. The Midrash says, ..When
the cherubs faced away from each other, there was no communica-
tion; when they faced each other, God communicated to Moses and
Aaron." In the Talmud, Ilnggiga, p. 13: "R. Abahu says,.what is a
cherub) It is a child."'

Cornp lete Conrtruct (Entity )-P artirzuf Shalem

This is a term that originated in the Tihunei Zohar. See Tikhun 3O
and Tihhun70.

C o n c e a I e d. B r a i n-Moha D' Stim a' Ah-Z ohar te r rn

Constract of l*ah-Partztf Lenh

(See "Entity.")
 Glosselv o 225

Corustruct of the Linle Foce-Paratf Z'Br Arrpit

From Luria: The Little Face is incorporated from three construct-
parts. They are: the triad of Endurance-Praise-Base, the triad of
Love-Strength-Beauty, and that of Wisdom-Intuition-Crown. When
the Little Face manifests only the lower triad of Endurance, and so
on, tiis is referred to as a manifestation of Wrath or |udgment. Only
when all triads are manifesting does the Litde Face transform into a
face-to-face relationship. At this point there are no Judgments. (EII,
Shaar Hn Pnrtzwfi.rn l).

Crown-Keter
Keteris the first of the ten sefi,rot of the Tree of Life, the apex point
for all ensuing pfr.rtuurt.ru (archetypes), which are sefirotic configura-
tions. The idea of l(eter is used invariably throughout the Torah. In
medieval times, beginning with the Sefer Tetzirah ("The Book of For-
mation"), it is referred to as the beginning point of creation. It is used
more extensively in the Bahir,and in the thirteenth century a number
of schools and circles wrote commentaries on Keter and the remaining
sefi.rot.It is mentioned throughott Zobar literature. These are defini-
tions from Cordevero and the early and later Lurianic schools: I(eter
is the fiftieth gate . It is called Keter Elyon--<he transcendent crown
(see PEFI, "Gate of Blessings," Rosb Hasbanah 3:ll7; OE l:128a).
According to Cordevero, Keteris the most sublime of stations (or cat-
egories) and is not included in the universe. It is compared to the dia-
dem ofthe sovereign ruler. It is above the head but not part ofthe rest
of the body. Likewise, Keter is not part of the ten sefi.rot.In its place
is counted the (hidden) sefi.rah of Da'at (intelligence). (See Pardes,
Gate "The Reason of Emanation," 3:47,col. 3; EFI, "Discourse of the
Four Worlds," 3:L24; and Arthur Green's extensive study on oKeter,"
Princeton, 1997).
226 o KarsAr"\H op CnrRrroN

Dipine Narne Nwruber 45-Shem M'A'

(See entry on Divine Name Number 52 in Chapter 3.)

Dipine Norne Narnher 52-Bon' D'Hehin

This is one of four Divine permutations used as a method of
meditation in the Lurianic system. The method is to take the primary
spelling of God's Name, which is YffVH, and to mentally (visually)
expand each letter as a word. Thus, the practitioner would visualize Y
as Yud, H as Heh, V as Vav, and H as Heh. Within the Lurianic letter
meditation system, there are three primary letters used more than any
other letter. They are: the letter aleph, the lerter heh, and the letter
yud. These are the most empowered lerters in the Hebrew aleph bet.
Since they are si-lent vowel signs, they can be used as fill-ins for the
expansion of God Name letters. A meditator could visualize expand-
ing the letter heh in three ways, each one numerically adding up to a
different mathematical number with different meanings attached to
them. The God Name Number 52 uses the letter heh as the expan-
sionist letter in the visualization of the letter H in YFfVH. Thus: H is
HE'HE'. The Entire Name would appear in the eyes of the Lurianic
meditator in Hebrew letters in the following transliteration: Yud 'Vav'
Daled-HeHe-VavVav-HeHe. Adding all these letters, the prac-
titioner would meditate on t}re totality, which is equivalent to 52. In
Lurianic Kabbalah the number 52 corresponds to the dimension of
this world, that is the realm of Action and Holy Law. The other num-
ber permutations of God's Names are 45, 63, and 72.These numbers
correspond to the other realms of creation, from highest to lowest:
72-Emanation; 63-Creation; and 45-The World of Tihhan, the
creation ofAdam and Eve. It seems to me that the reason why number
52 is considered the realm of Law or )udgment is because 52 adds up
to seven (5 plus 2 = 7) whereas the other configurations all add up
to number 9 (7 + 2 : 9,6 + 3 : 9, 4 + 5 : 9). Thus, the number 9 is
t-he number of the developing creative aspect and the number 7 is the
limiting, concluding, closure aspect. Thus, 52 is linked to |udgment
in the mind's eye of Lurianic Kabbalah.
 Grossmv o 227

D ip in e Presence (D io ine F eruinine Presence ) Ahechinah

The root word is sbachen, which means "neighbor." It is used
extensively throughout talmudic, aggadic, and |ewish mystical tra-
ditions to indicate the temporal presence of God in the world' In
|ewish mystical literature it is used to indicate the Feminine Presence
of God and, more specifically, the Divine Consort. Cross-culturally
speaking, this is reminiscent of imagery used in Tantric buddhism. In
the database of the Bar Ilan CD collection under the entry Shechinah,
you will find no less than 1,000 entries, covering a hundred pages of
data, excluding the fifteenth century until the present. Incorporating
this information here would necessitate a study beyond our means.
Included here are entries reflecting Luria's source for his view on the
subject: (f ) The Shechinnh does not rest (manifest) upon someone if
they are depressed, lazy, scornful, light-headed, chattering, or doing
wasteful things. The Shechinah only manifests through the joyous
performance of a good deed (mitzvah) (Talmud, Shabbat 30, OE l:
2a7); (2) Come and see, it is written (Genesis), "The spirit of their
father ]acob was reawakened." See, initially, his spirit was deadened
for he could not meditate in a way that would enable him to receive
a higher spirit; for a high spirit cannot rest in a wasteland. R. Yossi
remarked, "The Shechinah doesn't rest except in a place that is whole
(complete ), and not in a place that is lacking (incomplete ) or deficient.
And not in a place that is depressing ... except in a meditative place
that resonates joy. During the entire time that |oseph was away from
his father, his father was despairing. Thus, the Sbechinah did not rest
with him." Rabbi F,lazar said, in the name of Rabbi Abba, "It says in
the Torah, 'Serve God with joy and come before Him in jubilation."'
This means, there is no real serving God except in the spirit of ]oy.
As Rabbi Elazar said, "The Sbecbinah does not rest in sadness; but
does manifest within a place of joy" (Zohar, portion of Ya'yehi [Gen-
esisl, p. 216; OE l:247); (3) Sbechinab is the Feminine partner of
the microcosmic masculine when in exile and surrounded by external
forces (hlipot) (EH, Shaar Ha'ruelachirnS:38a; OEI:247); (4) Mother
Rachel is the embodiment of the Shechinah (EH, Shnar lla'Klalirn,
I0:9b; OE L:247a).
228 o KessAr-{H op CnsRrloN

E'l' El'y'on' (Divin e Nnrne)-E'l' Elyon

This is a Divine Name used to manifest grace and kindness. In Luri-
anic Kabbalah this Name is a connotation ofthe transcendent crown-
Keter Elyon: a crown for lacob and a crown equally for Racher. These
crowns emerge from the sef.rah of Beauty and are bestowed upon
them (PEII, Shaar Ha Arnid.ah, L2:48b, as quoted in OE l:20a).

E'l' Sb'o'd'ai' (Divine Narne)-E'l' Sb'o'd.,ai'

This Name of God was the Name evoked to initiate the covenantal
relationship between the Patriarchs Abraham, Isaac, and Jacob and
the Divine. In Kabbalah, it is the name used to invoke compassion in
the world and the cessation of wrath.

E lo hirn-E'- lo' - h'- y'- *'

Elokim is the first God Name mentioned in the Bible. .,In the
beginning God (Elokim) created the heavens and Earth.,, The con-
notation of this name is sacred natural law. or in kabbalistic terminol-
ogy, Elokim is the manifestation of lustice, ]udgment, and Holy Law.
In the ecstatic Kabbalah manual of Rabbi Yehudah Albotini (sixteenth
century), there are listed the I20 permutations of the God Name Elo-
kim. The meditator would visualize all the permutations of this name
to achieve a state of consciousness in order to dissolve )udgment or
Wrath.

Ernonation-Atziltt
This is the nearest dimension to Infinity. According to the Lurianic
uadition, the origins of the idea of "emanation', come from Numbers
lL:17. The children of Israel (mixed multitude) complain to Moses
that they desire meat. God communicates to Moses to gather the sev-
enty Elders and gather them in the communion tent: *When I lower
my essence and speak to you there I will cause some of the spirit that
you possess t0 elnanate [t'atzabah rnin haraach] and I will grant it
 Glossenv o 229
to them" (Aryeh Kaplan translation). R Luria comments upon this
style of transmission and likens it to lighting the flame of one candle
to another. The implication is in reference to the infinite amount of
possibilities of transmitting light in the physical world (Lihutei Torab,
Isaiah p.7a; OE l:28b); (2) According to the Lurianic commentary,
all mention of "emanation" throughout the Zobar literature is refer-
ring to the state of the "ten cosmic points" (see "Points-Nehudof,')
tlrat emerge from the cosmic eyes of the Primordial Adam (see Ad.arn
Kadrnon) (EH, Shaar Ha Melochiru6:35, col. 3; OEI:28b); (3) The
realm of Emanation is the most sublime of the four primary worlds
(dimensions or realms) called (I) Emanation, (2) Creation, (3) For-
mation, and (4) Realization (Action). This is the realm of thowghtthe
"Emanator" established in order to create what we call existence (or
the universe). It is through the unique simple power of the Divine to
create the pathways and qualities that resulted in the universe as we
know it. It is through these powers that the cycles of the natural world
are controlled and guided (Rnrnch al' Luz,zatl tn Mafte chot Hacho cbrnah,
Aailut I:).2u).

Ernanator-M{av,tl
Ma'aail is the One Who manifests the fust act of emerging out
of Divine Infinity, the Or Ein Sof, and into existence; the origin of all
perceptible manifestations of light into the lower realms of Creation,
Formation, and Action. (See "Emanaton-Atzilutl' for a comprehen-
sive definition.)

Entities-F ip e Conrtracts-Heh Partzufim

They are the five primal stages in creation as far as the conception
of human beings. They are: (I) The Ancient One-Atiha l(ndisba.
This stage of creation is the stage of pure Divine light emanating
pure unconditional love into the universe; it is equivalent to the sef,-
rnh of Keter-&own. (2) and (3) This is the stage of creation called
the Great Face-Aricb Anpin; it includes the Great Father-Mother
230 o KersaLAH op Cns,trroN

Divine union archetypes. This union maintains the essential har-

mony in creation. This union, according to the Zobar and Luria, is
a constant transhuman embodiment. It is the kind of relationship, in
human terms) that is completely and totdly equal, harmonious, and
eternally blissful. The Great Father-Mother archetype is equivalent
to the sef.rot ernanations to Wisd,orn-Chochrnah and Binah-Intuition.
(a) and (5) The final stage of creation, that which merges into and
with history is the union of the Litde Face with the Divine Partner,
or in kabbalistic terms: Z'er Anpin V' NuhteLIn Jewish terms this is
called the union of the Holy One, blessed is He, and the Holy pres-
ence, blessed is She (it is fascinating to note thar, traditionally, we do
not say, "Blessed is She" but reserve this appellation for the masculine
aspect of God)-Kud.Iha Brich Hu' V' Shechin'tei. This is a union
that is temporary and completely dependent upon the good actions,
thoughts, and feelings of senrient beings; specifically, the mitzvot per-
formed consciously and conscientiously by devout and pious |ews.

Entity (Conswac) of the Motber-Partzuf Ima

(See "Mother.")
The Mother archetype-construct contains two aspects: From her
head to her chest (heart) she is called Transcendent Mother, Irna
Ila'ah. From her heart below she is called Transcendent Intuition,
Teyunah. (PEII, Sbaar Ha Tef.llin,3:73, col. 3; OE l:26).

Entity (Coantenn.nce, Visage, Face, or Constract)-

Partzuf
From the Zohar: (l ) The entity can be recognized through the
nostrils (breath). (Zohar, Vayihrah I30a). From Ramchal Ltzzato: (2)
Pnrtzuf is when light expands and is revealed throughout all specific
parts in one unified order, such as the arrangement contained within
the image of a human being. Some parts are seen and some parts can-
not be seen and are contained within. There are higher aspects and
lower aspects. Included within the human being are the aspects of the
 Glosselv o 231

soul and the body. Within the body itself are contained three vessels:
t}re inner, the outer, and that which is between. This includes the body
and her garments and this includes inner light and enveloping light.
All of these aspects are unified as one entity since they all are unified
in one integrated system. Their totdity are 613 parts (coruesponding to
the 613 comrnandments of the Torah). Each aspect is built upon many
aspects so that the entire entity can be maintained (Pitchei Cltochrnah,
Patach 70); (3) What is the difference between a sefi.rah and a partzufr
A sefi.rab is the potential power from one of the ten potential powers
in the universe. It is the foundation upon which everything else is
built. However, pa.rtzuf is the cllnpleteness o/this power specifically
^
displayed and revealed in the human form. The essence is rooted in
the totality of the 613 commandments. This is the complete struc-
ture of the human being. Since the energies of the celestial worlds
are sometimes revealed through sefi.rot and. pnrtzufi.m., the way things
manifest is thus also dependent upon whether they are revealed as
sef.rot or whether they are rnealed. as partzufi.wr.. During the primordial
state of chaos (tohu) and its subsequent closure (contninrnent 0r con-
cealrnent of light) the manifestation was specifically through the sef.rot.
During the primordial state of restoration (tihhun) and the revela-
tion of luminosiry Divine manifestation is through paraufiru. It is
through the manifestations of the partuartm that actions are revealed
as a gestalt. This means) all potentialities are perceived through the
entire gestalt of a human being (Pitcbei Chocbrnah, Potnch L7:63).
From the Lurianic tradition: (4) Every partzuf is integrated with an
inner quality and an external quality. The inner quality: the five grada-
tions of the soul (l) nefesh, (2) ruacb, (3) neshamah, (4) chayab, and
(5) yechid.ab. The external quality: the vessel, the secret of the body,
which is incorporated from three gradations: (I) the flesh, (2) ten-
dons (veins), and (3) bones. The flesh is considered the outer vessel.
The tendons are the intermediate vessels. The bones are the external
vessels. The body is not complete unless it is integrated with these
qualities. Thus, a limb can be called such only if it has these t}rree
qualities. In each and every category of these three vessels, there is a
232 o Kelnm-qs or CnrRrroN

limb (or organ) considered more inward than these other qualities; it
is considered to be the tabernacle of the inner qualiry so thar it may
rest over and influence all the other qualities of this vessel. The source
of the outer vessel is the liver; upon it rests the life essence (nefesh).
From the liver, energy is manifested through the flesh, which is the
outer vessel. The source of the intermediate vessel lie s the he art. Upon
the heart rests the spirit (rwach); from there energy is distributed to
all the veins that are beating and the tendons. These are considered
the intermediate vessels. The inner vessel is the brain; upon it rests the
soul. From this place energy is distributed through the white veins and
from there to the bones. These rwo (the white rendons and the bones)
are one and the same: the inner vessels. Thus, we have explained and
elucidated many different aspects contained within each and every
partzwf. By understanding the totality of the pa.rtzuf of the lower
man) we can understand how they originated up above. For they are
all included within the scripture thar says, "From my flesh I will envi-
sion God." Meaning, that the creation and existence of the human
being emerge as a birthing from the emanarion of Divine partuurt.w
(EH, Shaar Ha Chasbm.al, Chaprer I ). ( 5 ) The Gende r of pnrtzuf.wa.
There are masculine and feminine pnrtuartru. Some manifest Grace
and some |ustice. In their union (lovemaking) they integrate these
forces together and give birth to the action needed at the time. For
there is nothing that is not in agreeme nt with the union of these two
qualities (Grace and Justice). There are minute differences berween
the luminosity of masculine partzwfiw and feminine partzuf.rn. The
essential difference is in their nature, which refers to: (l) the voice,
(2) the image, and (3) potential power. Through these qualities the
masculine and feminine differ in their makeup. It is seen that the only
difference of the form we have mentioned is the magnetic luminosiry
(auraf ) contained within the elements. when fundamental elements
are motivated to draw energy from the source, it is only natural that
they draw energy from the forces that are relevanr to the functioning
mechanisms in the respective entities (Pitchei chochrnah, patnch 72).
In the Lwrianic systeru there are f.ve prirua.ry partatf-entities ernbod.y-
ing the prycess of existence and. relationship: (l) partmf of tbe Sncred
 Gr-ossRn'v o 233
Ancient One (2) and. (3)Partnff of the Great Face (Father and. Mother)
(4) and. (5) Partzuf of the Little Fnce and. the Ferninine Partner. There
are nlso thesePrtztsfim that rnay be pnriants of tbe preilousfie:Partntf
of tbe Ancient One of Ernanation (attk d'atzilut), Partzuf of Rachel,
and.Partzttf of Jacob and. Leab. Finnlly, there is tbe wysteriowsPartztf of
G r nn dfath e r I sr a e I on d. Tevtnah.

Enoeloping Ligbt4r Makif

Enveloping light exists throughout the four realms of Emanation,
Creation, Formation, and Reality. It is up to each individual to realign
this enveloping light through the power of daily prayer. When one
recites the description of the sacrifices in the Holy Temple, this creates
a resonance and aligns the inner aspect of the world ofAction-reality.
This generates an enveloping light in that realm. When one chants the
psalms of praise that follow in the next segment of morning prayers,
this aligns the inner aspect of the realm of formation; and this acti-
vates the enveloping light of that realm. When one continues in the
next segment of prayers in the blessing of the Shernn, this creates a
resonating harmony within the inner aspect of the realm of Creation
and thus the enveloping light is activated. When one meditates during
the standing Aruid.ah prayer, tlis activates a restoration in the realm
of Emanation and the resultant effect is the enveloping light of that
realm (PEH, Shaar Ha Tefi.lah L; OE l:7:14).

Enoe loping Ligbts (Expanded lllarninations,

Tr ans ce n d.i ng Lig ht){rot Makifim
Orot Mnkifiwt is the plural for or rnahif-nveloping light or sur-
rounding light. It is possible that this idea is the same as an auric
energy field (RAK [Rabbi Aryeh Kaplan]-private conversations): (l)
Every person must meditate to make a tihhwn-an attrrnement--yith
all the gradations of enveloping lights as they manifest throughout the
four realms of Emanation, Creation, Formation, and Action. This is
actualized through the power of speech. When one chants the section
on sacrifices (in the morning prayers), which corresponds to the inner
234 o Knnr,cLAH or CnsArroN

aspect of the realm of Action, this restores the enveloping lights for
that realm. When one continues the prayers and chants the sections of
songs, this corresponds to the realm of Formation. At that moment,
the enveloping lights are restored for the realm of Formation. When
one chants the blessing of the Sherua until the Am.id.ah, which cor-
responds to the realm of Creation, then the enveloping lights of that
realm are activated and restored. Finally, when one utters the silent
prayers of the Arnidah, corresponding to the innermost aspect of
Emanation, through one's prayers the enveloping lights of emanation
are reactivated and restored (PEH, Shnnr Tefilnl:4 col. 4; ibid.7:7).
(2) Enveloping light is simple, unified light. It is called unified light
(Shaar Ha Kayanot, Shaar Tefi.lnt IIa Shacbarit 3:L9); (3) The secret
meaning and reference to enveloping light is the secret of wrath-
d.iniru(PEII, Shaar Hashofer I:J.19; OEL:14).

F a c e -to -fac e (D ir e ct Tr a n srn i ss i o n ) B'Panim

-Panim
This is also a reference to intimacy, lovemaking, and union. The
prophetic state of Moses was the station of "face-to-face." There are
two levels of "face-to-face." One: the union of the chest and below,
which is not a complete holistic union. Two: the union that includes
the entire being. This intimate union is when the entire body, as it
were, of the Litde Face is involved. Before the Holy Temple was buib in
Jerusalem, in the time of Shiloh, the cosmic lowwahing between the Lit-
tle Fnce and tbe Dipine Feruinine was considered "face-to-face union
from the chest and below." When the Holy Temple was built, this was
considered a "face-to-face union as a holistic totality" (KoheletTaaho'l,
p. 30b, col.2,see Panirn B'Paniw).

Falling on Oar Faces During Morning Pra.ters-

tbe
Nefilat Apayim
According to Lurianic Kabbalah, every part of the liturgy of the
daily prayers contains a meditation. The secrion of the daily confes-
sional happens after the recitation of the standing silent prayer-the
 Glossanv o 235

Arnid.ah. This confession is practiced by placing the forehead upon

the forearm, as it is placed on a table. Then, the written version of
confession is recited and compassion is invoked. One then raises one's
head and continues praying the morning or afternoon prayer until its
conclusion. According to Luria, since every prayer generates Heavenly
movements, because whatever is below is above, the question is, what
does this act of confession activate, as it werel The answer is, since
the meditator completely surrenders to God, this motivates God, as it
were) to manifest compassion. Ultimately, the greatest act of compas-
sion for human beings is to generate union between Heavenly mascu-
line and feminine energies (i.e., the union of the Holy One, blessed
be He, and the Holy Shechinab). Thus, tlle act of confession becomes
the motivational force that is the catalyst of Divine union between
male and female energy in the universe. In kabbalistic terminology,
this means that when one becomes completely self-effaced before
God, this aithe Feminine Waters of Malhuth or the Shechinah awaken-
ing the love and yearning to unite with the Holy One . (See Michael
Fishbane's Tlte Kiss of God. [Washington Press, L994) for an analysis of
nef.lat apaynirn.)

Father and. Motber (Prirnord.inl Creatioe Parents)-

Aba V'Ima
(l) From the Lurianic canon: Father and Mother are Wisdom and
Intuition. After the creation of the universe as it is, Father and Mother
are no longer relating in the state of back-to-back, but they are con-
tinuously face-to-face.

Father (Wisdom) and Mother (Intuition)-Aba V'Ima

From the Zohar tradition: (I) Father and Mother, from this con-
sciousness they emerge, and integrate as one constellation. Within
this they are dependent and within this they are unified (Id.ra Zuta
292a). (2) The two Diyine Narues rnentioned, in tbe fi.rst line of the
Shemn areYIJI/H Eloh'aynu,which are the embodiment of the Father
236 o K,qlrer-an op CnrerroN

and Mother (Tihhwnei Zobar, Tihhwn 28). (3) Their (Aba andlma)
lovemaking (union) is constant, and their union never diminishes.
They go as one and rest as one . They never separate one from another
(Zohnr 290b). (a) The Supernal Father and Mother are called the
"inscribers of Israel." They inscribe and. ernbed. within the Litde Face
(Israel-Jacob, who is the living embodiment of the Little Face of the
Tree of Life ). They go within and fashion a container of him. Tbe
Father/Mother alliance *ansruits a life-bwild.ing force so that the proto-
typical Linle Face becornes a Divine fwnctizning entity (Zohar, Vayihrn
26a). Froru the Lurianic fuodition we see d. n ore clrupletc situatioru
ernerging. (5) Vl/hen the universe was created, the Father and Mother,
who are referred to as Wisdom and Intuition, were always face-to-face
with each other. The relationship position of being "back-to-back,' did
not exist at the time (EIl, Sbaar Ha Shemot 6).

Ferninine Wnters (Motiv aa d. Inspiration)

Mayim Nukvin -
This refers to the biological fluids necessary in the production of
an embryo. However, there are many indications tlroughout Lurianic
writings that these Feminine Waters are the fluids needed in the process
of lovemaking. From a spiritual place, these waters are a metaphor for
the inspiration that comes with doing good deeds in the world. In many
places it is mentioned that the self-effacement and self-sacrifice of saintly
individuals cause the Feminine Waters to rise so that the Shecbinah, the
Divine Feminine Presence, will be inspired to make love, become one
with and uni$, with the Holy One, blessed be He; so that Divine suste-
nance will flow throughout creation and peace will manifest.

Fifu Gates of Intuitioz-Nun Shaarei Binah

From Luria: (l) It is known, there are fifty gatewaysin Binnh.This
is in reference to the forty-nvo-letter Nd.rue of God. consioing of seven
God Names. The seven Names plus the forty-two equal forty-nine.
The fiftieth encompasses all the forty-nine and is called the supernal
 Glosserv o 237
Crown. Thus, the fifty gates (EFI, Shaar Arich Anpin ).3, quoted in
Tornt Nathan L54:Il6). (2) There are also fifty gateways of wisd.orn.
Forty-nine are accessible and the fiftieth remains up above within the
Cosmic Skt:Jl @nlgatha). The actual expansion of these gateways is
forty-nine . There is always one gateway that remains inaccessible and
this one is above (EH, Shaar Drush Ha Tzelern2:71).

First Three Spheres4imel Rishonim

They are the Crown, Wisdom, and Intuition of the first realm of
Emanation. As far as their development, they include the Great Face
and the Litde Face with the Feminine Partner. Everything that is
rooted in the nature of material things is referred to as the seven lower
qualities. However, the origination, or diadem, of cosmic order is the
first three sef,rot.It is through the transmission of energy and wisdom
to the lower seven Divine principles from these three that allows the
lower seven to align and regulate the cycles of existence (Adir Barna-
rorn 26a; Mnftecbot Hachochmah 26).

Found.ation of Life-Yesod Chai

( dation-Te so d.." )
See "Foun
The ninth sefi.rab from above to below; the second sefi.rah from
below to above.

Grace-Hesed
From the Zohar: (I ) Grace is water, Strength is fire, and Beauty
is Nr (Zohar, Vnyihra2SSa); (2) Grace is Abraham, Justice is Isaac,
Compassion is facob (Zohar, Slt'mot l75a); (3) When it says "the
morning was light," this is the moment when Grace is revealed
(Zobar, Sh'rnot 8Ia); (a) The color white is drawn from Grace (Tihu-
nei Zobar,Introduction l9a); (5) Light is Grace (Voyihra l33b); (6)
The Great Father is unified and dependent upon Grace, the Great
Mother is unified and dependent upon Strength (Vayihra 292a); (7)
The priests (hohnnim) nre the erubod.irnent of Grace (Beresheet 256a);
238 o KnssAr-AH or CnrRrroN

(8) There is Grace above and there is Grace below (Vnyihrn 289b);
(8) From morning till noon Grace rules and when the sun begins to
turn, )udgment rules (Sb'rnot 2Ia); (9) Upon the onset of evening
lower judgments are awakened and spread throughout the world;
at midnight they dissolve (Zohor, Beresheet 92a); (10) The moment
of the afternoon prayers is time of ludgment (ibid., 95b). From the
Lurianic tradition: (lI) From the sefi.rah of Grace is drawn sustenance
and it is revealed throwgb the instruruentation a/Strength. This is the
meaning of the scripture "and an abundance of food through the
power of the Ox" (Lihutei Shas, Brachot 3b); (12) Grace in its root up
above (in the supernal worlds) is in a place of sacredness and is called
"delight." This is the meaning of the scriptural phrase ..then, there
will be a delight through God (havayah)." When Grace expands
below through external frrcas, ir becomes lust. This is why it is said,
"There is nothing higher than delight"; (I3) Grace is the embodi-
ment of the qualiry of Foundation within the crown of the Great Face
(PEH, Shaar Ha Slichot 6:59, col. 3); (la) Grace is that which aligns
the Litde Face and the Feminine Partner and enables them to make
love (PEH, Shaar lOiat Sh'run4:34b).

Ilead. That Cannot Be Known-Resha Dlo, Ityada

This is the third Head mentioned in the Zohar (Id.ra Zuta-*The
Small Courtyard," 288a). This Head (consciousness) is the most sublime
of the three (other states ofconsciousness). Even though this Head (con-
sciousness) is included as part of the Heads (other states of conscious-
ness) ofthe Great Face, it is not part ofthe actual entity ofthe Great Face .
It is, however, a Head (a state of consciousness) that hovers (is on the
periphery) over the Great Face (Maftacbot Hachochrnah,p. 130).

IIeh-The Fifth Lener of the Ilebrew Alepb Bet

Heh is also the number five in the alpha-numerical system of
Hebrew. It is one of t'vo letters that consist of rwo separate parts not
linked with each other but placed in the same field. The other letter
 Grosselv o 239
similar to heh is the letter kuf, which is equivalent to the number
100 and whose meaning is "monkey." The heh has many connota-
tions in Jewish mystical traditions, including "breath." Since it is the
final letter in God's Name-the Tetragrammaton, it is considered the
embodiment of the Shechinah or Divine Presence .

Infinite Neo er-End.ing Light4r Ha'Ensof

This means, literally: Light of the Never-Ending. Ramchal Luz-
zato (seventeenth-century mystic and philosopher) explains why the
ultimate idea of God is referred to as the En Sof. ( I ) "When we refer
to the blessed En Sof, we are referring to the way the blessed Emana-
tor manifests 'will.'This 'will'is what we mean by En Sol The reason
why this 'will'is called En Sof is simply for the multiple possibilities in
Divine manifestations. One has to take note, when we refer to the En
SaJ we are explicidy meaning the manifestations (actions) of God but

[are] excluding the essence of God and the suchness, as it were , of the
Emanator" (Adir Barnarora,S9, quoted in Mnftecbot Hachochruah,p.
l2); (2) The infinite never-ending light that enclothes itselfwithin the
realm of Emanation and throughout all the lower dimensions never
changes at all (EH, Shaor Druslc A'BT A' Chapter l:124a).

I n n e r Lig hts ( C o ruta i n e d I I I urn i n ati o ns, I rn rn one nt

Light)4rot P'nim
Inner lights are infinitely greater than external (ahwrnyirn) lights
(PEH, Sbaar lOiat Sberu.n29:43, col. 3; OE2:Ll). In "The Gate of
Principlesr" ltoweter, tbere is a sta.tement tbat Kenveloping lights are
tnlre etcpd.nsive than inner lights since they nre contained. and. envelop-
ing lights a.re nlt contained bywssels" (see Chapter 1). See oEnteloping
Lights-4rot Makifim."
 240 o KessAraH or CnrerroN

Intuition (Und.eraanding )
-
Binah (Catalyst of Wisdom)
(l) Intuition ofwillpower and it is also rooted. irukrnd-
is the quality
ness (Likutei rorah, portion of rold.ot 4la); (2) Intuition incorporares
the Left ray (in the map of the Tree of Life). This incrudes intuition,
reserve, and elegance (PEII, Sbaar Tbfi.llin L4 OE l:34a); (3) From
intuition comes holy laws-d.iniw (PEH, Shaar Ha Sticbot S; OE l:
3aa); $) The union of Grandfather Israel and repunah (tariant of
Binah) is the embodiment o/iniuition. (5) For a description of the
functions of intuition-mother (Binah) in the Lurianic system, see
this text: "The Gate of Principles," Chapter lI.

Know le d.ge ( Inwgratip e Inte llect, Cornrno n Se nse )

Da,at -
There are aspects of Knowledge within the entire parrhenon of the
Tree of Life, including: Knowledge of the Great Face, Knowledge of
the Litde Face, Knowledge of the Divine Feminine, Knowredge of the
Divine Feminine and the Litde Face, Knowledge of |acob and Rachel,
Knowledge of the Lerter vav, supernal Knowledge, and Knowledge
of Peace. From the Zohar:(r) Knowledge is concealed within the lips
(Zohar, Exodus l23a); (2) Knowledge is the embodiment of the Base
and the Tractate of Laws of Purity-Tnharot (Tihunei Zohar, p. 5a);
(3) The Priest (hohen) personifies the letter yud, which is wisdom, the
Levite (letti) personifies the letter hey, which is the embodiment of
Intuition, and the Israelite (yisrael) personifies the letter vav, which
is the embodiment of practicnl Knowledge (Zobar, Vayihra 29e;
$)
Father, Mother, and Child are respectively Wisdom, Intuition, and
Knowledge (Zohar, Vayihra29la); (5) Knowledge is the central pillar
(Tihunei Zobar, Tihhun 2l); (6) There is no complete union excepr
through Knowledge (Tihunei Zohar, Tihhun 69).
 Grosser.v o 241
I* ss r As s e rn b Iy
e
-I& a Zruta-Zolnar te r rlt
This section, or book, of the Zoharis the continuation of the revela-
tion of esoteric mysteries transmitted by Rabbi Shimon bar Yohai. In
this section, Bar Yohai, before he dies, delivers his final discourse to his
son and disciples. His death is described in miraculous terms. This is
the section of the Zoharthat is traditionally read on his death anniver-
sary, yartzeif, on the thirty-third day of the Orner, the forty-nine -day
period between Passover and Shavuot. (For a complete survey and
description of all the books in the Zohar, see Isaiah Tishby, Mishnat
Hazohar, translated as oThe Wisd.orn of tbe Zobar" [Oxford University
Press, I989], Vol. I, pp.L-7).

rn,heunfo,ding::::":::::;;,f;:is,hemascu,ineson
(fruit of the resultant union) of the Great Mothey'Father paradigm.
He is born, as it were, with a twin sister, lover, partner called Nabah
(.-pty space). Together, they are the primary controlling and creative
forces of existence as we know it. The Little Face is also referred to as
the Holy One, blessed be He, or the God of |ewish history. The ques-
tion that comes to mind is, why did the kabbalists create a cosmology
that had implicit incestuous aspects linked to itf In my conversation
with the late Rabbi Aryeh Kaplan concerning the very strange descrip-
tions in Kabbalah, he noted that "As far as cosmic redms are concerned
there is no such thing as taboos. The entire reason for all the taboos
in biblical traditions is because of the fact that these relationships were
intrinsic in the unfolding of creation. Thus, as human beings we are
forbidden to replicate transcosmic relational forces."

Matronita-Diy ine Matron (Mother)

Matronita is the Shechinah who guides the planet Earth through
natural law. Our teacher Moses, whose stature was the embodiment
of the masculine, the category of the Little Face, was the ruling
force behind the ru.atronita, who rules the world through nature.
242 o KassnLAH or CnrRrrou

Thus, Moses' tide is Isb Ha Elohiyn--<he Man of God, husband of

the Shechinah; to indicate his cardinal power through God's Name
of Hatayah-YHVH. This is the Name rhar rranscends narure, rhat
rules through the power of the Divine Name of Elokim. lBd. Tlte
questiln that can be ashed. is: Why is Moses called Ish Ha Elohirn-Mnn
of God. (Narne) Elohirn? Accord.ing to this tencbing, he should be referred.
to as Ish HaVnyah-Mnn of God. (Name) THVH!) (See Aderet Eliahu,
Bernclta, Second. View, Tahal Or, ShelncblSTb, quoted in Maftechot Hn
Chochmah 132).

Mezuzab-Mezuzah
This is the rolled parchment containing the biblical sections of the
Sherna and V'hayab. It is placed upon the upper third right side of all
doorposts as one enters a room or a house. There are extensive laws
related to the correct placement of a ynezwzah and the appropriate
rooms where it is required to hang a rnezuzah. The simple mean-
ing behind looking at or kissing a m.ezwzah as we enrer a room is the
remembrance of God wherever we go.

Mother-Ima
The lrnn-Divine Mother is the creative principle in Zoharic and
Lurianic Kabbalah cosmology. Ima-Mother is the corresponding
partner to Aba-Father. They are the embodiment of Wisdom/
Intuition in the Tree of Life . The Mother principle in Kabbalah is the
primary influence of the seven sefi.rot below her. In Lurianic cosmol-
ogy She transmits the building blocks of consciousness within the
Microcosmic Masculine Entity otherwise known as the Little Face.
Irna is also known as the mother source for the Feminine embodi-
ment of Divine manifestation known as Malhuth or the Sbechinah.
From the Lurianic tradition: Q) ,asfar as d,efi,ning ber partnersbip with
Abba-Father: Father/Mother are the two ru.ind. principles of Ditine
Em.anation Emanation integrates Her five countenances; this is the
complete gestalt of humanity-Adam. Father/Mother are the rwo
mind principles (states of consciousness) of this complete stature.
 GI-ossRnv o 243
Thus, it is from these states of Father/Mother consciousness that are
transmitted to the developmental stages of their children: the Litde
Face and his Feminine Partner. According to the appropriate amount
of preparation within the Little Face/Divine Feminine partnership,
this is how much is transmitted from above. The Father principle is
more general and contained within its consciousness. The Mother
principle is more revealed and specific in her state of consciousness
(Mnftnchot Hn Cbochrndh, p. 5, Abn V'Irna). (2) The function of
Irna-Mother within the Litde Face : All stages of development of the
Litde Face are dependent upon the Ima-Mother. This is why she is
called lrua, Mother, for she is actually the Mother creator of the Little
Face, who gives birth to him and raises him. Just as, after birth, the
Litde Face is in a delicate and rulnerable state (hatnut) and totally
dependent upon the mother to be raised and educated to a level of
maturity. Thus, the two main functions of the mother are birthing
and educating the child until he or she reaches maturiry. Likewise , this
(process) occurs in the development of the Litde Face. At first, when
he is contained within the womb of the mother, he has developed
nothing but "vessels." Only when he leaves the womb and returns to
the Mother a second time (during the nursing stage) does the mother
impart consciousness in order that he will have the capacity to develop
into maturity. At first, the Litde Face has vessels only and is likened
to "Public Domain." Later, the mother sweetens his consciousness
by transmitting consciousness that develops his Inner Soil (Ad.ir
Bamornm, p.28a, quoted in Mnftncbot Ha Chocbrnah, p.5).

Naruow Cbannel (Subtle Ray):lzsinor

(I)This is found within the entity of the Mother who is Intuiting
(Lihutei Torah, Bereshit 14, col. 3). (2) Narrow channels are in refer-
ence to the sacred strands of hair, which are the vehicles that draw con-
sciousness from the mind of the Ancient One. The light of the Ancient
One is transmitted through the hollow strands of hair. Because strands
of hair are hollorv within, this makes them vehicles for the transmis-
sion of light. They draw light from within them and emerging from
244 o KITSRLAH op CRrRrloN

these strands of light come forth spiritual streams, rivers, and well-
springs. The essence of the strands of hair is the embodiment of the
Powers/Judgments; for every srrand draws from the supernal Strength
(PEH, Shaar Ha Tzitzit 5:I9, col. 3. Quoted OE I:254a). (3) The
illuru.inated. transynission of the hair strands of the Great Face (Macro-
countenance) are complete compassion. Thty all consist of channels of
light descending below. Thus, a Nazirite is forbidden to cut any hair for
he (or she) embodies the personification of the Ancient One and the
Great Face (Lihwtei Tbrab, portion of lGd.oshirn 88b).

Nothing-Ayrn (The Great Void,)

According to kabbalists, rhis is the ultimate concepr that human
beings can conceive abour God. This idea of Nothingness is not linked
to nihilism; it is literally linked to the word itself, which is the Hebrew
word for "eye"-ayiz. This means there is a link between vision and
the state of nothingness. This results in a pure vision and perception
ofGod.

Narsing-Yanika
In Lurianic Kabbalah, biological processes are utilized to explain
the creational, developmental, and maturational aspects of the cosmic
masculine/feminine aspects in existence. In the nursing stage, the
Divine Mother is nurturing the Litde Face. This stage is considered a
state of constricted consciousness; it enables the Little Face to eventu-
ally achieve maturity; this state of maturiry which follows the nursing
stage, is called expanded consciousness or maturation.

Origin of tbe Sbells (Originating Source for External

Forces)Ahoresh Klipah
From the Zohnr: (l) External forces are constantly surrounding
the sacred (Zohar, Sh'ruot 173a,233b). (2) There are four primary
external forces: (a) a turbulent wind, (b) a great cloud, (c) an all-
consuming fire, and (d) nogah (an electromagnetic field) (Sb,rnot
 Grossnnv o 245
203a). (3) There are four external forces: (a) tohw (chaos), (b) bobw
(chaos 2), (c) cosmic fire, and (d) the abyss ( Vayihra 85a). (a) Every-
thing the Holy One, blessed be [He], manifests, is rnetnphorically corn-
parable ro the shell tbnt emerges before the fruit. Afterward, the mind
essence is created. fu far as Action is concerned, the Shell manifests
fust; nevertheless, the thought within the innermost mind is actually
created first. The Holy One, blessed be [He], when these external
forces were created, manifested the Shell, as it were, to be the guardian
and protector of the inner mind (of creation), just as with a fruit the
shell (or peel) protects the fruit essence. When the fruit is cooked, the
skin is discarded. Likewise, this is the way God manifests in the world.
This is the inner meaning of the scripture "These are the Kings who
ruled before a sovereign ruled the nation of Israel." (Adapted from the
Zohar, Mishpatirn 108b. As mentioned in Maftecbot Ha Chocbrnah).
(5) Know, the hlipotwere created after the Great Restoration (ha tih-
hwn) . This means) the cosruic tirne sequence after all the emanatory illu-
minations were clarified, restored, and re-aligned after the conclusion
of the primordial state of chaos. F{owever, how does one respond to
the statements of the Zohar and the Ari, that "the hlipot emerged after
the deaths of the ancient Kings; and that they consisted of the broken
shards and pieces"f This is not in reference to the hlipotthemselves but
to the judgments affecting the condition of the illuminations them-
selves. These judgments are the roor essence of the hlipot within the
illuminations. However, the essential hlipot, as we know them, are the
essence of and general principle of negative energy in the world. This
was created (as a counterpoint) to the Great Restoration-the Sacred
Tihhwn. The next question that follows is, if there really was a tihhwn,
where is the place for hlipot in the worldl Why did they have to be
created in the first placel The hlipot are in effect an integral unit that
is part of the process of this restoration. This explains why everything
was not corrected and restored, wholly and completely. It is for the
reason that a part of creation was given to humanity to correct. For
this reason the blipot, these external forces, were created as an integral
part of the restoration (Pitcbei Chochruah 49'.2, qrestion 2).
246 o Kntner.ru op CuerroN

Po i nts-Nekudot ( Prirnor d.i a I Ato rn ic par ti c les )

(I) The "heavenly voice" (bnt hol) is considered a point (Tihunei
Zohar-Tihhun 5:20b; OE l:I68b; (2) The points (vowel signs)
beneath the letters are the quality of spirit (Ruach) (see OE, Alef
entry, under "Fire"); (3) |ust as rhere are masculine/feminine Hebrew
letters, likewise, rhere are masculine/feminine points (vowel signs)
(Tihwnei Zohar, Tihhwn 5:20, col. 3); (a) The wisdom aspect of Divine
Father emanation (chochm.nh aba d'atzilut) is considered a point-
nehud.ah (Etz Hairn, Shaar T'a'rr't'fl'6:l4b); (5) The dimensions
of points draw their power from the supernal name of E'LrO'K'I'M'
(Lihutei shaas, Peab 6a); (6) The dimension of Emanation is referred
to as the realru o/points (Etz Hairn, Shaar Hn Ahudirn 2:20).

Priruord.ial Chaos4lam Tohu IJ'Bohu (Choos Theory)

From Genesis I:2, "And the earth was desolate and chaotic.,,
Before she (earth) received the five archetypes (crown, wisdorn, intu-
ition, beauty, sotereignty), she wondered where sustenance would
come from. For in the beginning, everything was in a state of poten-
tialiry the state of original cause. This was the state of tohw, a state of
wonderment for all the lower realms and. d.irnensions. The qwestion was:
From what source would the lower realms sustain themselvesf rhey
could not comprehend and. were bffied.. when the Divine emanated
bohu, meaning to say bo-hu-He is within (God is within and perme-
ates creation), at that moment, there was no doubt, no perpletcity from
earth. For the Infinite, blessed be He, is within creation constantly.
The eyes of God are within the beginning of time until the end of time
(Stfrr Kanah Gad.ol4b; see OE 2:164a).

Rachel
In the stories of Genesis, Rachel is the younger sister
of Leah and
the true beloved of Jacob. In Lurianic Kabbalah (less so in the Zohnr)
Rachel becomes practically a Goddess in the pantheon of Lurianic
archetypes that meditators contemplate and visualize vis-i-vis the
 GrossRnv o 247
dynamic cosmological reality maps of the Tree of Life traditions.
These meditations are directed toward all daily and holy day prayers
throughout the |ewish yearly cycle. (I) Rachel is the mystery of
Divine sovereignship from the place where we are as human beings.
Meaning to say, insofar as we crown God in our lives (Libwtei Hagra,
Sifrei D'tzenutah, quoted in Mnftachot Hachochrnah, p. 129). (2)
Rachel is the true feminine lta.rtner of the Little Face. The source of
her being is contained in the tenth sef.raZ within the ten sefi.rot.'Ihis
sefi.rah incorporates the entire dimension of Emanation. When she is
a complete entity (partzwfl, she contains anterior countenances and
posterior energy (face and back) (EIl, Shaar Ha Hahd.arnot,p.34l).
Cross-cultwral research is absent on tbe id.eas of the clrnpuriszn between
the Cosrnic Mother and. the Enrth Motber in prirnitive religions nnd. the
transforrnation of tlcese bistorical sisters of biblicol tirnes into d.erui-God.desses
of tariousgradations beginning in the thirteenth centary and. cwlrninating
in Lurianic cosrnological rned.itations of tbe sixteenth centwry.

Re a lrn of F o r rn ati o n-Yezt ah

This is the third of the four dimensions of existence. There are many
views as far as what is the nature and function of Formation. Included
here are the views of the Zobar and the Lurianic tradition: From the
Zobar: (I ) The Divine Name of YHVH is from the realm of Forma-
rion (Zohar Hod.esh, portion of Titro 42b). (2) Whnt is the gnrrnent of
Forruation? During the week it is garmented with ten aggregates of
Angelic beings (Tihhunei Zohnr,Introduction 3b). (3) There are seven
palaces in the realm of Formation and they are called "heavenly dwell-
ing places" or wtad.wrin. Within these heavenly dwellings are some
external forces and some sacred Angels. Within these seven dwellings
can be found the seven palaces (Zohar,l:40a, a3a). $) Formation is
sometimes indicated in the sefi.rnb ofWisdom, sometimes in Strength,
sometimes in Foundation, and sometimes in Elegant Praise, as the
Zohar and Tihhunei Zohar have mentioned countless times. Some-
times, Crown, Wisdom, and Intuition are referred to as Creation,
Formation, and Action, and sometimes these worlds are indicated in
248 o K.ersAr-AH or CnmloN

Love, Suength, and Beauty. (See R. M. Cordevero's long essay con-

cerning this in his Pard.es Riruoniru; see also Sbaar NB'Y'AII', quoted
in KoheletTaahott,Tetzirah3Tb,col.l). (5) In the realm ofFormation
the qualities of good and evil are fifty/fifty.The hlipot, exrernal forces,
are not intermixed with the sacred. They contain their energy separate
and to the side. However, one dimension below in the realru of Action,
Asiyah, they are completely mixed and intertwined. Formation is the
realm of permutations, thus the name of YHVH is called KUZTJ,
wbich are the four letters tbntfollow the THVH in the Hebrew alepb bet.
Thus T : !ad, the next letter in the ordey of the Hebrew aleph bet is haf.
H : heh, the following lener is ?frL thus the U. V : va4 tbus the following
letter is znyin, thus the Z. H = heh, which is followed. by vat, thus fi.nal U
of KUZU (KoheletTaahott, ibid.). (6) Formation is the letter aleph, the
quality of Wisdom and the quality of the Base (I(f, ibid.). (7) Israel
and. Leahgwid.e the realru of Forrnation(KT, ibid.,6). (8) Formation is
described as the quality of silver and the worlds of great yearning and
desire (KT, ibid.,8). (9) Formation is the embodiment of the Divine
Ox (Bull) in the vision of Ezehiel. Formation is the embodiment of the
Book of Psalms (Kf, ibid.,9). (f 0) The dimension of Formation is a
completely masculine quality. Even the feminine aspects are masculine.
It is a realm of total compassion (EH, Shnnr A'BT 'AH' 5:137a).

Rcfu cte d. Lig ht4r Chozer

In the cosmic process, direct light is always more powerful. How-
ever, reflected light may be more sustaining. Reflected light may be
compared to the ascending mist of a waterfall (RAK).

Saintly Soab (Enliglitened Beings) Tzaddikim

-Nishamot
Saindy souls have a special function in this lifetime . Since they have
the capacity in their minds and souls to have profound intentions and
since the capacity of their minds is such that they can see all existence
as unified in the principle of ahd.wt ha pashut-the sirnple wnequaled.
unity of all that is tlte nature of God' thus their work entails a great
 GI-ossRr.v o 249
responsibility for themselves and meaning for others. Ultimately,
everyone is a saindy soul in this very lifetime . The enlightened souls,
however, have activated all the dormant capacities and manifest Divin-
ity in all situations. From the Lurianic uadition: The result of the cos-
mic lovemaking of the Little Face and the Ferninine Partner, since they
have receipeddtect mind transmission from the Emanation level of the
Great Father and Mother, is that they have the capacity to give (cre-
ate and transmit) to saindy souls who are considered the innermost
essence of all existe nce (EH, Shaar A'B'T'EH'4:136, col. 3).

Se ale d. Ancient-Atrque Stam-Zohar terru

Sep e n Circ lings4ayin Hakafot

This text is the best primary source for the mystical idea of the
seven circlings. The ritual to circle seven times is practiced in |udaism
during a wedding ceremony and on the festival of Simchat Torah,
when all the Torah scrolls are taken out of the Ark and paraded around
the synagogue before the concluding portion is recited. The festival of
Simchat Torah is also considered the wedding ceremony of the )ewish
people to the Torah.

Sep en F orrnatio n*Zayin Tikunim-Zohar ter ru

There are seven adornments/adjustments in the Head of the Great
Face: one in the skull and six placed or contained in the rest of the face
(Pitchei Chochrnnlt, Petach L02).

Sewn Lower Spheres4ayim Tachtonim

In reference to the seven lower sef.rot of the Tree of Life, which
include: Love, Strength, Beauty, Endurance, Elegance, the Base, and
Sovereignty. These are the Divine origins for the Emotive, Substan-
tive, and Creative aspects of the physical world. In Lurianic Kabbalah
these seven Divine qualities correspond to the seven Patriarchs, who
250 o KessnI-AH or CnrnrIoN

are Abraham, Isaac, ]acob, Moses, Aaron, loseph, and David. The
Feminine corresponds to the four Matriarchs: Sara, Rebecca, Rachel,
Leah, and the three primary prophetesses: Miriam, Devorah, and
Esther (or Huldah). (See Rabbi Menachem Azariah's ,Asarnh Maa-
rnarrt, section Ern Kol Hai. Trartslated by Miles Krassin in the Kab-
b a la h N ew s I e tt e r-l er ttsalem. For the Patriarchal correspondences, see

I(a'ttanot of Usbpizin in Shanr Hnhavanot, PEH, Tihan R. ,4sher (k.

Asher Margolis), Tihwn R. Shabtai (R. Shabtai of Rashkov), and. Sid-
d.ur KolTaakott).

Severing-Nesira
The kabbalistic reframing of the biblical narrative of God removing
a rib from Adam to create Eve. In Kabbalah God activated a cutting
through the state of undifferentiated androgynous symbiosis of Adam/
Eve so they could become separate intelligences and truly become one
from that state.

S h atte r e d. Pi ece s-Maanin T'Virin

To paraphrase the talmudic saying, "God created and destroyed
many universes for trvo thousand years until creation occurred as it is
documented in the Bible." In Lurianic Kabbalah, all those destroyed
worlds were the broken pieces of creation that need to be repaired and
restored. This happened when the cosmic period of Tihhun resulted.
Theologically, this means that failure is never hopeless but is actually
the fertile ground for redemption. The shattered pieces did not occur
in the cosmic stage called Ancient-,4tique. All the processes of shat-
tered pieces and the resultant purification occurred in the Great Face;
in this state after the cosmic death of the primordial kings, there mani-
fested a clarification and purification (PEH, Shaar Ha Slichot 59b; as
quoted in OE l:238b, First Edition).
 Gr-ossRnv o 251

Shema Yisrael (Prirnary Prayer of Judaisrn)-

Shm'a Yisrael
In the meditations of the kabbalists, the Shernn is a prayer whereby
every word and letter is meditated upon and visualized as a Divine
realm. In the twelfth and thirteenth centuries the ten sef.rot of Tlte Tree
0f Lcfo were the main meditational symbols and metaphors utilized
by |ewish mystics. They were applied to the six-word prayer of the
Shnmd-*Hear O Israel the Lord is our God the Lord is One ." Each
word became one of the qualities of God. By unifting (within the
mind's eye) the prayer with the ten sef,rot, one achieve d unio rnystica
and unio d.ei-Union with God. There is very little academic research
on the ecstatic experience of theurgic mystical meditation. There is
much evidence in the anecdotal literature to show that visionary
clairvoyant, and ecstatic behavior of kabbalists and hasidic masters
may well have been the result of theurgic meditation. Later on in the
sixteenth century, Lurianic ruand.aln (reality yneditation rnap) of the
Tree of Life, all the words in the Sltema were also linked, connected,
and visualized with all the primary archeqtpes/partzuf.m of the Tree
of Life system. In later hasidic traditions (eighteenth century), the
eru.otional energy linked to these unions was the focus of the Sherna
meditation. Thus, if one identified with Love, then one prayed from
a state of love. The Baal Shem Tov transmitted the teaching that one
cannot go to heaven without two wings: one wing of love and one
wing of reverence. This teaching was a clear reference to the attitude
and energy one must have to manifest empowered prayer.

Six Directions (Possible State of Fwll Awareness)-

Vav Kitzvot
Generally speaking, this refers to the physical state of all dimen-
sions. Every body consists of Six Directions: front, back, right, left,
above, and below. Above in the subtle planes there are also six: love,
strength, beauty, endurance, elegance, and the foundations. (Biwr
252 o Kn-ssA,r"{H op CnrerroN

Hagrn L'Sefer Tetzirnh, Chapter I:5, Number I3. See also Maftecbot
Hahabalah, p. 33). The Six Directions are also considered the symbol
for the unity of the faith of Israel (ibid.).

Six Directions of the Linle Face-

Vav KitzvotD'zer Anpin
This is in reference to the six sefi.rot between the upper level of the
Tree of Life-Crown, Wisdom-Intuition-and the botrom aspect,
which is Sovereignty. They are: Love, Strength, Beaury Endurance,
Elegance, and the Base. The six are linked to the primary direcrions,
which are: above, below, right, left, front, and back. These directions
are linked to the mundane aspects of the six days of the week. Thus,
whenever the Six Directions are mentioned, it is a metaphor for one
having to go and act in all directions without the e xperience of unity
or peace . The unification of the Little Face occurs on the seventh day,
when there is union with Malhurb-Sovereignty. This is when peace
is experienced.

Sh uI 14 algata-Zohar te r rn ( rn e n t i o n e d. i n Zolnar,
Idra Ztta, 288a)

Sleep ( Primal Unconscious stage )

-Dormitah
This is a term from the Zohar. See Zoharl:290b, "the state of death
is upon him; this is called dormitah." (from the Latin dorrnito, "to be
sleepy")

Soal-Neshamah
Contained within the word for "soul," nesltarnab, is the word for
"breathing," which is neshiru.a; thus, there is a link between the soul,
one's essence, and one's breath. In the Kabbalah of Luria, the levels
of the soul are layered in five aspects, which may be intrinsically con-
nected to a psychological profile. They are, from the base up: the
 Gross.qnv o 253
physical energy) or Nefesh (compare to the Arabic Nrfi); the spirit
or emotional states, Rwach (compare ro the Arabic Ruch); the soul,
Nesharnab (some kabbalists indicate this is the mind; some indicate
that the soul is beyond the mind); the last rwo levels are considered
one level. They are called Primal Life, Hnynh, and Ultimate Uniry
Tehidah.It would seem to me that this refers to enlightenment states
or immediate postmortem consciousness.

Sov er e ig n{-Malku th- ( Cosrnic Stew ar d.sh ip )

Mnlhuth (sovereignty) is the first sef.rab from the bottom of the
Tree of Life rising toward l(eter (the Crown), which is the tenth srf-
rah. (l) Sovereignty does not touch or interttene with her neighbor,
even to the breadth of one hair (Talmud,Tuma, p. 38b); (2) Know,
that each one of the nine sefi.rot of the Divine micro-Masctline (z'er
anpin) has within it the aspect of sovereignty. Each of these qualities
descends and is imparted to the Divine Feminine. At first, the Divine
Feminine is but a point and with these nine she becomes a complete
being of ten sefi.rot (PEH, Shaar Rosh Hashanah 3:Ll4a; OE l:I09a);
(3) All the Patriarchs were embodimenrs of sovereignry (Zohar,
Mid.rash Ha'nenlnrn-Hayeb Snrnh I25b); (a) The Shechinah is
referred to as sovereignty of heaven. As it is written, "His sovereignty
is throughout the kingdom" (Tihunei Zobar, Tihhun2l; OE l:148a);
(4) The general principle (of sovereignry) is as follows: Every grada-
tion of sovereignty in the transcendent realms is in fact the Crown to
the world below her. This rule applies throughout the four dimen-
sions of existence (Emanation, Creation, Formation, and Action)
(PEH, Shaar Kriat Sherna l:32; OE I:148a); (5) Sovereignry is rhe
external body; the communiry of Israel is the inner body; and the nvo
inner bodies are called the kissing of one spirit to another; understand
this (EFl, Shaar PN'VH 6:ll9a; OE l:148a); (6) Mother Leah is the
embodiment of sovereignq, (PEH, Sbaar Tbfi.llin,2; OE I:I48a).
254 o KasnRr-r\H op Cr.rRrroN

Sparhs of the Sncred. (Vestiges of Lwrninosity)-

Nitzutzei Kedusha
From the Zohar: (I) Every spark is either called an Ophan (spin-
ning Angel) or a Galgal (a ball or orbiting substance). (Tihwnei Zohar,
Tihhwn 7 0:122b) . (2 ) Every spark expands a measure of te n thousand
(Tihwnei Zohar, TihhunT0:L22b). (3) Emerging out of the candle of
the hard.inwta, 325 sparks explode and merge as one, unified in the
principle of Power (Gerurah) (Zohar,3:48b). (a) The constellations
are the category of cosmic points (or atoms). They are the sparks that
were created within the Base when in the ptrocess of cosntic evolution rhe
Powers descended and collapsed below, until they entered the Base
of the Litde Face. In this place they clashed (or bounced into each
other-sixteenth-century concept of atom smashingf ), descended fur-
ther and dispersed as sparks (EH, Shaar Lealt V'Racbel3:107a; OE 2:
L22b). (5)fust as sparks are derivatives of fire and, forthis reason, are
referred to as "sparks" to indicate that they are minute attributes of
the greater aspect of fire itsel( thus, cosmic sparks, which descended
along with the "shattered pieces," are also called sparks, indicating
that they are parts of the greater quality of light from the dimension
of Points-Atoms (nehwdiyn) (Mato Sheorirn, Sbanr Girurnel,2:6;see
Maftachot Ha Chocbrna). (6) The function of sparks in the cosruic
unfold.ingis the sustaining of the remnants contained within the death
of the Primal Kings. These sparks sustain their vessels until the resur-
rection of the dead. This is the real meaning of the Great Tikhun--<he
Cosmic Restoration (Maftachot Ha Chochrnah 84:2).

S*engtb4evurah
From Cordevero: (I) Strength is the second of the lower seven
Divine qualities, which include Grace, Strength, Beauty, and so forth.
The world needs this quality to sustain her existence . This is the quality
of Holy Lnw or fudgment, the opposite of Grace , who e merged before
her. If this quality didn't exist, there would not be retribution for the
wicked and each and every human being would steal and murder his
 Gross.a.nv o 255

neighbors with the knowledge that there wasn't retribution. Thus,

the world needs these qualities. The quality of Strength emanates
from Grace. This attribute is referred to as the element of fire arising
from water. Just as fire is the opposite of water likewise, Strength is
counter to Grace . Together, they are called the "arms of existence"
(Pard.es Rirnonim, Shanr Taarn Hn Atzilwt 2:7b). From the Lurianic
tradition: (2) The Base of the Mother is also cnlled. Strength and she
emanates from the Left column (of the Tree of Llfe) (EH, Shnnr IIa-
Klnliru 5:8b); (3) Isaac is the embodiment of Suength (PEH, Shaar
Ha Aruid.nh ll:47, col. 4).

Ten Sages Who Were Martyred-

Asarah Harugei Malkuth
The ten sages are in reference to the ten talmudic sages who were
martyred by the Romans for practicing and teaching |udaism in oppo-
sition to Roman decree . In Lurianic Kabbalah, since interdependency
is paramount in its teaching, R. Luria links these ten sages with the ten
tribes that sold foseph into slavery. The focus of the following teach-
ing is the martyrdom of Rabbi Akiba, who is considered by many the
greatest sage of the talmudic period and the greatest saint of the ten
martyrs. (I ) Our sages ( Talmud., Berachot 70) have said: "Fulfilled are
you, Rabbi Akiba, whose soul left your body by meditating upon the
word One (the last word of the prayer, 'Hear O Israel the Lord is our
God the Lord is One')." For it is clearly known (in an early teaching)
that the event of the Ten Martyrs was rhe result and healing (tihhun)
of the negative energy caused by the ren sons of Jacob who sold their
brother into slavery (over a thousand years before). Rabbi Akiba puri-
fied Israel's relationship with the Divine Presence (Shecbinnb) who,
during that time period, bonded with the ten brothers at rhe time of
the slavery incident.
256 o Kassnr"{H op CRrRrrou

Ten Sefiror-Yud Sefirot

The following is a brief introduction to the historical evolution of
the ten sef.rot. The origin of the ten sefi.rot is mentioned in the story
of Genesis and they are alluded to in the ten utterances of creation.
The primary importance of ten principles is developed in the Torah
(five books of Moses) as the ten commandments given at Mt. Sinai.
They are explained tersely as axiomatic principles in the early medieval
period through the "Book of Creation" (Stfrr Tetzirob). FinallS in
the twelfth century the ten sefi.rot are explained by mystics as Divine
manifestations, as they are enigmatically commented upon in the Sefer
Hn'Bnhir. Groups of mystics begin working solely with the ten sefirot
as a spiritual path. Finally, by the thirteenth century two major com-
mentators on the sefi.rot circulated teachings that eventually became
part of mainstream ]ewish thought: Rabbi foseph Gikitalia (Gikatilla)
through his Shaarei Orah ("Illtminated Gateways"), Shaarei Tzed.eh
("Enlightened Gateways"), and his early Ginat Egoz ("The Walnut
Orchard"); and Rabbi Moshe De Leon of Guadalajara, the editor
and publisher of the Zobar. In the Lurianic system) sef,rot are part of
a broad and complex number of interchanging, interfacing, transfor-
mative, and ever-evolving pathways that help to explain why we as
humans (specifically those on the )ewish path) are here on earth and
what work we must accomplish in this lifetime . Rabbi Moshe Corde-
vero) an early influential teacher of Luria, claims that sef,rot are rooted
in the expression of "a number" or "an accountirg." (See Pard.es,
"Gate Ten but Not Nine," I:lb.) Cordevero elaborates on what the
sefi,rot are and to which Divine Names they are linked:

The names and functions ofthe sefi,rotare as follows: (l) Ikter

(crown) (2) Chochrnab (encompassing wisdom) (3) Binah
(intuitive understanding) (a) Hesed. (graceful kindness) or
Gedulah (maturity, greatness, magnanimous) (5) Geturah
( strength, restraint, reserve ) or Pa ch ad. ( dread-fearfulness :

caution) (6) Tiferet (beauty) (7) Netzacb (endurance) (8)

Hod (elegant praise, acknowledgment) (9) Tesod. Tzadih
 Grosserv o 257

(foundation of saintliness or base of enlightenment) (I0)

Malhuth (sovereignry kingship, stewardship, or nobility).
These are the names that are not to be erased. The names
of God and the sefi.rot are one and the same. The spiritual
essence of the names are in essence the sefirot. They are:
I(eter contains within A'II'Y'H'. Chochrnah contains within
Y'Ff'. Binah contains within A'D'N'Y' and Y'H'V'H'
spelled with the vocalization of the name of E'L'O'H'I'M'.
Hesed, contains within it E'L'. Gevurah contains within
E'L'O'H'I'M'. Tiferet contains Y'FI'V'H'. Netzach and
Hod. combined together (since they are considered two
halves of the body) have within the name of Tz'e'v'a'o't'.
Tesod Tzadlft contains within E'L'H'a'i'. Mnlhuth contains
within her the name of A'D'N'Y' blessed is He. These are
the ten names who are the palaces for the ten sefirot.fPard.es
Rimonirnr "The Gate of Ten and Not Nine," I0:5, col.4;
OEL:L79)

Thirwen Forrnations of tbe Beard.-

Yud Gimmel Tikuneh Diknah-Zohar terrn
These thirteen formations are metaphors for God's expansion ofgrace
and kindness in the universe. They are dso linked to the thirteen attri-
butes of the mercy prayer composed by Moses after the Israelites fash-
ioned a golden calf and God wished to destroy the entire nation at that
moment. Moses evoked the prayer oAtd.otntd.it, Atdotn'ait, E lt Rachutn,
V'Cbanun,"and so forth; God listened and the nation was spared.

Thirty-Two Patbways of Wisdorn-

Lamed Bet Nitivot Chochmah
In the history of Kabbalah, the thirty-two pathways are in reference
to the ten sefi.rot of the Tree of Life and the twenty-two geometric con-
necting lines to these ten. These twenty-two lines correspond to the
 258 o KnsnAlAH op Cp.rnrroN

twenty-two letters of the Hebrew aleph bet. There have been impor-
tant commentaries correlating consciousness states to these thirty-nvo
pathways. It is not coincidental that the number thirty-two also corre-
sponds to the Hebrew word for 4l1say1" Meaning that ultimately,
-lsv.
for wisdom to be wisdom, it must be connected to the heart.

Thr ee IIe ods-Til'At Reishin

These are a series of in the Body of God paradigms men-
stages
tioned in the esoteric sections of the Zoltar, specifically the "Little
Chamber"-Idra Zuta. The Lurianic tradition explains this unfolding
as follows: In the Ancient one, the Head is reveded alone (conscious-
ness); this is the Head of all Heads; this Head includes rhree, each one
within the other; this is one Head of primordial wisdom, concealed
wisdom, covered, and never uncovered and cannot be compared
wth the ruund.ane idea of wisdom that is menrioned within the Littre
Face and expands throughout the thirty-t',vo pathways of wisdom.
The second Head is called the supernal crown) the sacred holy one,
seal of seals. In t}tese two Heads it is appropriate to say they are con-
tained within each other. The third Head is the supreme Head, from
whence everything else emerges. One cannot call it ..Head,,, since it
transcends everything; rather, it is called the Head that is not known
(Zohar Rahiya, Teruruah 166b, I00b).

Tirnna4imna
From the Talmud: Timna was the concubine of Eliphaz, the son
of Esau (Sanbed.rin 99). Luria adds: Timna was a princess and she
came to convert to Jacob's spiritual path, since her soul root was from
holiness. However, since she was so influenced by external forces
because she descended from Esau the Hivite from the descendants
of Canaan, Jacob refused to convert her. Because of ]acob,s refusal,
Timna became t}re concubine of Eliphaz,the son of Esau. Out of her
union came Amelek, the greatest adversary of the children of Jacob.
Thus, it is iwtportont to be extrernely sensitite to yne wishing t0 conl)ert t0
Jadaisrn (Shaar Ha Pesuhim, Shoftirn 50b).
 Glossanv o 259

Tronscendant Light4r Elyon (Supernal lllurninotion )

The function of this light aspect is to transform and bridge two
disparate gradations; this light unifies polarities, as the Lurianic tradi-
tion notes as part of a much longer discourse: "... the fact that Sover-
eignty is connecte d in soru.e wa.y to the transcendent earth. Likewise,
the wellsprings (feminine waters) who emerge from the depths have
a counterpart which is the rain that comes upon the earth (masculine
waters). Now, there is never an instance when a physical wellspring is
not elevated by the power of transcendent light toward the microcos-
mic masculine. Whenever we see a well that is dried up and desolate,
it is because the heavenly source has disconnected from this source
(Lihutei Torah, Ehet J^l^ob).

Tza d.i-Tza dd.i (Ilebrew Letter )

The fifth last letter of the Hebrew aleph bet. Its numerical value is
ninety. Its meaning is "the righteous one." In Lurianic Kabbalah its
connotation in the stages of relationship is protective-unconscious.
For furtber following: rny forthcorning Kabbalnh of
reseaych see the
Letters: Primary Sources of |ewish Letter Mysticism, or see Mwnh,The
Wisdom of the Hebrew Lettersl R. L. Kwshner,The Book of Letters;
R. Titzcbnh Ginzburg, The Hebrew Letters; and, Ben Sahn's Letters
of Creation. In Hebrew, see Magen David of the Rid.bnz, Shaar Gan
Fden of R. Tonhov Koppel, Cord.evero in Pardes Rimonim, Midrash
Otiyot D'Rabbi Akibah, and. all theL;Uirianic Dictionaries of Kabbalah
Nomenclature published. between the sewnteenth and nineteenth cen-
twries. Finally, see the p1etic Rosh Milim of Rnbbi Atraham' fitzchah
Hnhohen IQoh [Rw Kooh].

Tzippornh (Second, Wife of Moses){zipporah

According to the Ari, Tzipporah, the wife of Moses, was not among
the women who sang with Miriam at the splitting of the sea of suf
(,.the Reed Sea,,). She was greatly pained at this and reincarnated into
Deborah the Prophetess, who composed her own song of thanksgiving'
 260 o KassAr-rH op CnrarroN

Tzipporah merited this incarnation because she took a sharp rock and
circumcised her son of her own volition (IOhelet Taahot,2:2, col. 2).
See rnyforthcorningThe Jewish Book of Souls.

Und.erstan ding (Intwitita)-{evunah

This is an independenr, autonomous version of understanding. In
Lurianic Kabbalah, as far as relationships are concerned, rhe relation-
ship of Binah is always in union with wisdom. Tetunah-Intuirion, at
certain auspicious times, is autonomous from the state of union.

Union of the Linle Face and. the Ferninine-

Zivvrtg Z'Br V'Nukvin
The purpose of all unions, as mentioned in countless places in
the Kabbalah, is solely for the refinement and restoration of energy
(sparks) lost in the deaths of the primordial kings mentioned in Gen-
esis. These sparks are the embodiment of wrathful energies (powers);
their alignmenr results with the intermixing of Grace (lovingkind-
ness) energies (transforming wrathful energies into an integrated
state). This integral bonding results from union. The energy fluid of
the Divine Feminine awakens and ascends to meet her partner, the
Litde Face, depending upon the good actions of every person who
inspires this cosmic union. Correspondingly, the Divine fluid-energy
flows from the Divine Masculine (the Little Face). The bonding of
the masculine/feminine fluid-energies results in the formation of new
souls within the cosmic womb (EH, Shaar Mayirn D'hurin u'Mayirn
Nwhpin l-3. Quote d in Mnftechot Hachocbruah 34).

Vessel-Kli
A vessel or instrumenr for Divine light to manifest within. r(/1,
vessel, is usually referred to in the plural form heliru. The definitions
in this section will refer to helirn, vessels. (l) Every sefi.rnh contains
three levels of wssels. They are all considered external forces. Included
within these three levels are three enveloping (nuric) energies and
 Grossenv o 261
they are all considered external (EH, Shaar Pei t'Het,8:II9, col.
3; 3:Il8); (2) Besid.es external vessels there are also inner vessels for
each and every sef.ra& and these consist of Divine Names (howyot);
these vessels are considered cornpletely inner (EII 2:117, col. 4, see
also discourse 3:II8); (3) Vessels are the consciousness; the structure
of light (atzmwt); it is the basic life force (Nefesh) contained. witbin
Diyine light tbat runnifests (EH, Shaar Kitzur A'bi'ya'b'3:L43; (4)
The vessel is the category of matter and the structure is the form
(see entry for the letter het wnd.er boru.er-rnatter in OE,YoL t); (5)
Vessels are considered completely in the realm of holy law (d.inirn).
Upon transmitting inward consciousness, this becomes a catalyst-a
sweetening of the judgments. Thus, even tlis consciousness itself is
holy law (that is contained within and mitigates wrath) (PEH, Sbaar
Roslt Hoshannb 3:113, col. a); (6) Vessels correspond only to the last
three stations of the soul and they are: Nefesh (basic lifeforce), Rwah
$pirit), and. Nesbarna (soul). However, the highest aspects of the soul
cannot contain any form of vessel and they are: Hayab (priruord.ial)
and Tehid.nb (wnitary). Due to their abundant luminosiry no vessel
or instrument can bear them. (EH, Shnar Hn Portzufi.m 2:86); (7)
The initial creation of vessels for the sacred sefi,rot begins in the realm
of nehudotloints; these are the ten sef.rot of Emanation. Vessels are
mentioned in the Zoltar (see portion of Bo, Rayn Mehirnna). The
building of vessels become complete in the realm of ,4siyah--action,
reality. This is the beginning of materialiry being the furthest point
from Emanation (EIl, Sbaar Iilnlwt A'81ry,4'H'2:127, col. entries
l-6; OE l:L2, 125 , entry 7 ; OE I I :90 ).

Wisd.ornl,hochmah ( Initi al Thougbt)

(l) Ten measures of wisdom were placed in the world. The land of
Israel received nine measures and one measure for the entire world
(!) (Talmud, IGd.dushin a9\; (2) There is wisdom within letters and
there is wisdom within the vowel signs (Tikunei Zohar, Tihhan 19;
OE l:86b); (3) From the Zohar: R. Abba said: "How vast are your
actions, O Lord!" How vast are the actions of the sacred Sovereign'
262 o Kass.Ar,c.H or CnrRrroN

And all of these actions [all phenomena in existence] are perrneated.

nnd. sealed with wisdom. As it is written: "Everything you manifest
is with wisdom." This wisdom emerges only in bundles [referring to
the thirry-two pathways of wisdom] from the realru o/understand-
ing. From the realrn o/ understanding, everything is actualized and
arranged in order. This is the meaning of the scripture, ..from under-
standing everything is ordered." This is the meaning of the scripture,
"You have actualized everything from wisdom." And.ltow is it ord.ered?
From understanding (Zohary portion of Tazria 42b,with commenrary
of the Sulam); (4) Wisdom (on the Tree of Life) incorporates the
Right ray of the tree,which is wisdom, lovingkindness, and endurance
(PEH, Sbaar Tefi.llin 14; OE I:86b).

Wo r I d. of Cr e ati o n-Br i a lt
In Lurianic Kabbalah, Brioh is the second of the four Divine
manifestations from Infinity toward finiteness. They are from above
to below (I) Emanation, or Atzilut; (2) Creation,or Briah; (3) For-
mation, or Tetzirnh; (4) Action, or Asiyab. Each of these dimensions
of the unfoldment of Divinity have corresponding elements, letters,
angels, Divine Names, sef.rot, and countless connotations) metaphors,
and symbols. This is all documented throughout the major Kabbalah
catalogues and dictionaries composed between the sixteenth and nine-
teenth centuries. (r) within the world of Brinh are contained the lower
world.s of Tetsirah and,Asiyah (PEH, Shnar Ha Slichot, Chapter 8); (2)
An important sta.ternent concerning the rnatability of gender is stated
in a Lurianic text: The dimension of Creation comes through the
Intuition aspect of Emanation. In. this dirnensionfeminine energy rules
over masculine and all masculine forces in Creation are feminine ...
[the text goes on to describe a specific permutation of Divine Name ]
... tbis d.imension is pure Law and the feminine rules the masculine
(EH, Sbaar Sed.er A'BT'AH'5:L37a; OE l:40b). Asfar as linhing this
dirnension to the yision of Ezehiel: The world of Creation is linked to
the countenance of the lion in the vision afthe Divine Throne (Kohelet
Taahoqsee Briah).
 GlossenY o 263

TIIVIII u d.- b e h -p np - b e b
(Priruary Dipine Narne in Jud.aisrn)
This is the primary name of God in |udaism. In )ewish mystical
literature , this name is the embodiment of unconditional love to all
sentient beings, whether saintly or wicked. Since it contains four let-
ters, in kabbalistic tradition, it is linked through meditation to the four
worlds: Yud linked to Emanation, IIeh linked to Creation, Vav linked
to Formation, and the last Heh to Reality or Action. It is also linked
to the four essential aspects of the soul: Yud- Haynh-Tehidab (Unitary-
Auric), Heh' Nesharuah (Soul-Mind), Vav- Rwacb (Spirit-Emotion),
Heh- Nefesh (Physical energy). The kabbalist will meditate upon God's
Name to unifli and integrate his or her being with the Divine .

Pnruanv souRCES FoR THE GLoSSARY

Ad.ir Bawarorn-by Rabbi Moshe Chaim Ltzzato.
Biur Hagra L' Tetzirn-by Rabbi Elijah of Vilna.
Sefer

Etz Hniw-fvi-Reprint of original |erusalem edition, includes

addendum of Maharam M'tram, R. Shalom Sharabi, Tafa Shanh
of R. Shlomo HaKohen, Hasdei David, and notes of the publisher,
Menachem Meunchin Halpern.
Kohelnt Tnahot-by Rabbi Zvi Yolles, disciple of the Seer of Lublin.
Kol B'Rarua_/rri-with annotations of Rabbi Yaakov Tzemach'
reprint of original Koretz edition.
Lihutei Hagro on Sifra DeTzinuota-by Rabbi Elijah of Vilnah.
Libutei Shaas-?tri.
Lihutei Torah-Ai.
Maftechot Chocbmnh by Shalom Ulman (a Holocaust martyr), includes
Ilan Hagad.ol of Ltzzato. Jerusalep-1xv' shin'mem' zayin'-
M or o Sh ari ru- Ai-Reprint of Jerusalem edition.
e
264 o KnsnAr-AH op CnreuoN

Mishnat Hazohar-by Professor Isaiah Tishbi, |erusalem.

Or Enayirn-Yolumes I and2, by Rabbi Eliezer Zvi Safrin, the Rebbe
of Komarno. Volume I, First Edition-Druck Zupnik and Knoller,
Przemysl, 1882. Volume 2, reprint of the Lemberg edition-tav,
resh' mem' vav', /erusalem, tav' shin' kaf' tet'.
Pard.es Rirnonivn by Rabbi Moshe cordevero-Reprint of Munkatch
edition, ]erusalem, tav' shin'kaf' bet'.
Pitchei Chochrnah by Rabbi Moshe Chaim Ltzzato.
Pri Etz Hairn-Ari, with notes by R. Yehudah Ashlag and R. y. Z.
Brandwein. ferusalem, tav' shin' mem'.
Rabbi Aryeh Kaplan (RAI(), pritate conversotions.
S efer H a - K an ab-Early Ka bbalah.
ShaarI{a Hahd.arnar-Ari-Reprint of }erusalem edition.
shaor Hal(avanor-Ari-Reprint of original Jerusalem edition.
Includes Tzed.ek V'Shalow and Tafa Shaah.
Talrnwd. Berachot.
Talrnad. Kid.d.ushin.
Tnlrnud Turun.
Tihwnei Zobar.
Zo h ar- I d.ra Zut a-Ashlag edition.
Zohar Chod.osh.

Zohar Rahiyab-Ari-lerusalem. Reprinted by yeshivah Shaar

Hashamayim.
Zoh ar- Mi dr ash H an ea ln rn.
 Bibliography
for the Study of Lurianic Kabbalah

This includes all of the works consulted in the preparation of this

volume: Hebrew and English articles, volumes in English, and pri-
mary sources in Hebrew and English translation.

Anrrcr,ns nNo BooKS rN I{Brnrw AND ENGLTsH

Alkhadad, Masoud Rabbi. Simcbat llahohen (Ierusalem: l92l).

IContains Yoseph Ibn Tabul's "Drush Cheftzi Ba." It is printed as

Cheftz Ba Drwsh.l
Altmann, Alexander. H'arot al hitpotchut tlrd.to hahablit shel RMA
rni fanoln p. 241 ynehhariru bhnbnlah bfi.lisofi.a yehwd.it ub\afrut
h arnussar v'hagnh ot-Mug ashiru Laish ay ah Tishbi b'shnato shivim

fcltamesb shanirn (In Hebrew) (Jerusalem: Magnes Press, f 986).

English translation of pretiows nrticle:
Altmann, Alexander. "Notes on the Development of Rabbi Menachum
Azariah " "Fano's Kabbalistic Doctrine. " In Stu d.i e s in J ew ish Mysti c isru,
Philonplty and Ethical Literature-presented to Isaiah Tishbi on his
seventy-fifth birthday. Mehahrirn B'Kabbnlah B'philisof.a Tehudit U'b
safrut Ha lnnssflr V' Hahegot-Mugashirn LTeshnyah Tisb bi (J erusalem:
Magnes Press, 1.986).

[Important transcription (with the help of Moshe Idel) of the

unpublished Kanfei Tonah of R. M. |onah. Altmann lucidly shows
the connection between De Fano's Kanfei Tonah and Moshe
Yonah's unpublished early transmission of Lurianic Kabbalah.]

265
266 o KarsnlAH op CnERrroN

Altmann, Alexander. "Lurianic Kabbalah in Platonic Key: Abraham

Cohen Herrara's Puerta del Cielo." In Jewislt Thought in tbe
Setenteenth Century, ed. Bernard Septimus and Isidore Twersky
(Cambridge, Mass.: Harvard University Center for Jewish Studies,
1987).
Avivi, Yossi. Kiwei Ha Rarna M'Fano B'Hochrnah Ha Kabbalah.
In Sfonot-Mehahriru U' ruehorot Toldot lQbilot Tisrael B,Mizrach.
Sidrab H'd.asha - Sefer Retil #I9 (Hebrew) (|erusalem: Mahon Ben
Tzvi, L990).
[Important bibliographical presentation of the most prominenr
disseminator (R. Menachem Azariah De Fano) of Cordeverian
and Lurianic Kabbalah in sixteenth- and seventeenth-century Italy.
Besides this essay, Avivi has written perhaps the most comprehensive
volume on the evolution of Lurianic writings vis-i-vis R. C. Vital
and his school. See his voluminous presenrarion in Binyan Ariel.l
Avivi, Yossi. Binyan Ariel: In*odwction t0 the Horuilies of Rabbi Isaac
Lwria ( Jerusalem: Misgav Yerushalayim, I 987 ).
Avivi, Yossi. "The Kawanot of Rabbi loseph ibn Tabul" (In Hebrew).
In Sefer Ha Ziharon le ha Rnrt Titzchah Nissiuc, vol. ed. Meir
Benayahu (]erusalem: Yad HaRav Nissim, 1985).
Azikri, F,lazar ben Moshe. Sefer Cbayed.iru (|erusalem: 1958).
[A classic of Mystical Ethics in sixteenth-century Safed.]
Azulai, Avraham. Or Ha-Charuah (Bnei Brak: Yahadut,1973).
[A three-volume commentary on the Zobar utilizing both views of
Cordevero and the Ari.]
Azulai, Chayim Yoseph David. Shem Haged.olim. (lerusalem: Otzar
Hasefarim, L994).
IImportant eighteenth-century biographical source for rabbinical
and mystical luminaries.]
Bacharach, Naftali. Erneh Haruelech (Arnsterdam: 1648; reprint,
Brooklyn: no date).
[Torah commentary based on Lurianic mysticism.]
 BtsLtocRApHy FoR rHE Sruov or LunreNtc KegsnL{H o 267

Bonfi.l, Robert. "Halakhah Kabbalah and Society: Some Insights

into Rabbi Menachem Azariah de Fano's Inner World." In Jewish
Tbougbt,p.39.
De Fano, Menachem Azariah. Ihnfei Tonab (Hebrew) (Lemberg:
r884).
[Compare Chapter I through Chapter 6I, as it relates to the Sbaar
Hablalim and the original lGnfei Tonnh (unpublished) of R.
Moshe Yonah. See: Altmann's transcription of the first section of R.
Moshe Yonah, "Kanfei Yonah."]
De Fano, Menachem Azaiah. Asarah Maawnrot (Venice: L597).
De Fano, Menachem Azariah. Gilgwlei Nishornot (Prague: 1688).
De Fano, Menachem Azariah. Kanfei Tonab (Korecz, 1786). [See
above note.]
Giller, Pinchas. Tlte Enlightened Will Shine: Symbolizntion and Tbeurgy
in the Lnter Strato of tbe Zohar (Albany: State University of New
York Press, 1993).
Giller, Pinchas. Read.ing tbe Zobar: Tlle Sacred. Text of Kabbalah (New
York: Oxford Universiry Press, 200I ).
Ginsburg, Elliot K. Tbe Sabbnth in Classical Kabbalah (Albany: State
University of New York Press, I989).
Green, Arthur. Keter: The Crown of God, in Early Jewisb Mysticisrn
(Princeton: Princeton University Press, 1997).
F{annover, Nathen Nota. Shaarei Tzion (Prague:1662).

[A handbook of prayers based on the mystical traditions of Isaac

Luria and others.]
Herndnt HaTaruiw (Leghorn: 1763).
[Wildly popular mystical guide to the ]ewish liturgical cycle in
Middle Eastern Sephardic communities. Suspicions that it might
contain Sabbatean ideas encoded within the volume (e.g., the fact
that there is no entry for the Fast of the Ninth of Av, a well-known
Sabbatean deletion) limited its influence in Ashkenazik European
i

communities.]
268 o KnssAr-AH or CnsRrroN

Idel, Moshe. "The Magical and Neoplatonic Interpretarions of the

Kabbalah in the Renaissance." In Essential Paqters of Jewisb Cubwre
in Rennissance and. Baroque ltaly, ed. David B. Ruderman (N.y.
and London: NfU Press, 1992).
Idel, Moshe. "Parricularism and Universalism in Kabbalah 1480-
1650.' ln Essential Papers, p. 324.
Idel, Moshe. "Major Currents in Italian Kabbalah berween 1560-
1660.' In Essential Popers,p.345.
Idel, Moshe. "Differing Conceptions of Kabbalah in the Early
Seventeenth Century." In Jewish Tbought, p. 95.
Idel, Moshe. "A Lost Kabbalah Meditation" (Hebrew).In,Minhnb
L'Sarah' -M ehahrirn B'Philosophin Teuh dit (l'b' habb alah - Mugashirn
L'Professor Sarah A. Heller-Vilenshi (Hebrew lJniversiry lerusalem:
Magnes Press, 1994).
Jacobs, Louis. "The Uplifting of Sparks." In Jewish Spirituality, p.
99.
Kahanah, Dovid. Told.ot Hancehubalim. Hnshabntairu V'HaChasid.iru
(Hebrew). Tav' Resh' Ayin' Gimmel' Odessa. Reprinted in
Jerusalem, 1970.
[An outdated, prejudicial history ofKabbalah and Hasidism,leaning
toward hashalnh views. Nevertheless, if the reader understands
when and where to bypass Kahanah's prejudice, it remains an
important source work for the abundance of factud information of
the different periods. ]
Kossov, Baruch. Arnud. Ha Ayod.ah (Hebrew) (Chernovitz,1863).

[Important, elaborate hasidic presentation of Lurianic Kabbalah

that seems to be influenced stylistically by Rabbi Moshe Chaim
Ltzzato and Maharal of Prague.]
Krassen, Miles. Isaiah Horowitz (NewYork: Paulist Press, 1996).
Krassen,Miles. Uniter of Heawn and Earth: Rabbi Meshulluru Feibush
Heller and. the Rise of Hassid.ism in Eastern Galicia (Albany: State
University of New York Press, I998).
 Blrtocmlrrv FoR THE Sruov op LupuRl.tIc KessArAH o 269
Liebes, Yehudah. "Myth and Symbol in the Zohar and Lurianic
Kabbalah." In Essential Papers of lhbbalab, ed. Lawrence Fine
(NewYork: NYU Press, 1995).
Liebes, Yehudah. Stud.ies in the Zohar (Albany N.Y.: SUNY Press,
ree3).
Liebes, Yehudah. "Towards a Study of the Author of Emek Ha
Melech, His Personality and Kabbalah Writings." ln Jerwsaleru
Stwdies in Jewish Thought-(Hebrew) Mehakrei Yerushalayim B'
Mahshavat Yisrael Krach II. Ed. Yoseph Dan, 1993 [the influence
of Sarug on Italian kabbalists].
Matt, Daniel C. Tlte Zohar: Pritzker Edition Vol. I-11 (Stanford:
Stanford University Press, 2004).
Matt, Daniel C. Tl,te Essentinl Kabbalab (San Francisco:
HarperSanFrancisco, 1995 ).
Matt, Daniel C. Zohar: The Booh of Enlightenment (New York: Paulist
Press, I9B3).
Porush (Frisch), Daniel. Otzar Hazohar, Vol. 4 (|erusalem: 1977).
See "Erchei Kabbalah."

[For further research: Compare the way the Zobar uses partzwf.rn
and how the Ari and his school use these ideas.]
Re gensburg, H arav Efraim. En tz a i h I o p e d.i a L' ch o ch rn nt H a I( n b b n I ab-
Sefer Etz Efraim -chelek aleph (ferusalem: 1957).

IPresents different mystico-philosophical viewpoints of different

schools from the "Geonimr" R. M. Cordevero, and "Ari" Luria.]
Ruderman, David B. "Hope against Hope." In Essentinl Papers,
p. 3I3. See section: "Lurianic Messianism and Its l6th Century
Counterparts."
Ruderman, David. Ihbbalah Mngic nnd. Science: Tbe Cultwrnl Uniterse
of a Sixteenth Centwry Jewisb Physician (Harvard University Press,
re88).
[Some notes on the Lurianic influence in this time period.]
 270 o Karsnr-AH op CnrRrroN

Sack, Bracha. "The Influence ofcordevero on seventeenth century

Iewish Thought." ln Jewish Tltought in the lTth Cerutury, ed..
Twerski and Bernard Septimus (Harvard press, L9g7).
spector, Sheila A. Jewish Mysticisru-Annotated Bibliography on the
Kabbalah in English (N.Y. and London: Garland publishing Inc.,
re84).
[A comprehensive work but outdated in light of the enormous
work published since 1984.1
Spira, Nathan R. Tuv Haaretz, |erusalem: tav, resh, nun, aleph,;
reprinted L976.
[For further research, see Table of contents of the Matto shearim
printed in the back of this work and compare with sefer lrad.rushirn,
IGnfei ronah, and shaar Hahlalim. for differences in the evolution
of Lurianic cosmology.]
Tabul, Yosef lbn. "Drusb Heftzi 8n.,, In Siruchat l(ohen of Masud
Hadad Ha Kohen (Facsimile Reprint Machon or Hasefer
Jerusalem, tav' shin' lamed' het'). See: Drush Alef and Bet.
[This may be the first transmission by the Ari given ro a student)
along with the unpublished Konfei ronah of R. Moshe lonah. It is
for this reason that it was published as a text authored by vital, who
monopolized the editing, recension, and dissemination of Luria in
Israel and Damascus in the late sixteenth and early seventeenth
centuries. For further research and comparative study with Kanfei
Tonah of R. M. A. De Fano, Knnfei Tonah of R. M. Jonah, and
the writings of R. Yisrael sarug-the main disseminator of Lurianic
writings in Italy and Poland during the end of the sixteenth century.
From my preliminary studies I see a noticeable similarity between
all these writings/texts, and future scholars win develop a clear
understanding of the firsr transmission of Lurianic Kabbalah based
on these traditions.]
Tishbi, Yeshayah. Ha Imut Ben Kabalat Hari L'habarat HaRomah
B'htapat U' vchayah R. Aron Berachiah M'rnod.inah. In Hebrei
Kabbalah V'sblwcheha, p. 177 (Hebrew).
 BIsLIocRAI'Hy FoR THE Sruov or LunnNlc KessArAH o 271

[Shows the key influence of Cordevero upon the most important

kabbalists in Italy despite the Lurianic wave. They are: R. Menachem
Azariah De Fano and his primary student, R. Aron Berachiah of
Modena. Modena was the author of the most important legal,
liturgical, and mystical compendium of pre- and postmortem
|ewish traditions: The Manver Taboh, a veritable "|ewish Book of
the Dead."]
Werbolofsky, R. I. Zvi. "The Safed Revival and Its Aftermath." In
Jewish Spiritwality, p. 7 .
Wolfson, Elliot R. Along the Pntb: Stwdies in lGbbalistic Mytb,
Syrnbolisrn, and. Herrneru.ewtics (Albany: State University of New
York Press, f995).
Wolfson, Elliot R. The Booh of the Pornegrd.nate: Moses de Leon's Sefer
ha-Rirnru.on Brown Judaic Studies, I44 (Atlanta: Scholars Press,
r988).
Wolfson, Elliot R. Circle in the Square: Studies in the Use of Gender in
IGbbnlistic Syrnbolisru (Albany: State University of New York Press,
199s).
Wolfson, Elliot R. Througb a That Sbines: Vision and.
Speculwrn
Irnagination in Mediewl Jewish Mysticisrn (Princeton, N.I.:
Princeton University Press, 1994).

Pertinent Articles Relnted /o This Study Only,

on tlie Kabbalah of Luria Published in One Volarne

Jerusalem Studiesin Jewish Thougbt, Vol. I0, "Lurianic Kabbalah-

Kabbalat Ha'ari." A major collection of Hebrew articles by Israeli
scholars in Lurianic Kabbalah, including one American scholar, Dr.
Elliot Wolfson. The following is an English translation of some of
the Hebrerv titles as they appeared in this volume :
Rachel Elior. "The Metaphorical Relation between God and Man and
the Significance of the Visionary in Lurianic Kabbalah."
272 o Ka-BsnL{H or CnrRrroN

Moshe Idel. "On the Concept of Zimzum in Kabbalah and Its

Research."

[Compare recent published Hebrew writings of the late Rabbi

Aryeh Kaplan in Moreh Or (Moznaim, Jerusalem) for Kaplan,s
theories on early tzirntzurn, pages 26-3I.]
Yehudah Liebes. "Two Young Roes of a Doe: The Secret Sermon of
Isaac Luria before His Death."
Mordechai Pachter. "Karnut and Gadlut in Lurianic Kabbalah.,,
IImportant psychological analysis of Lurianic mental states.]
Ronit Meroz. "Selections from Efrairn Penzieri: Luria,s Sermon in
|erusalem and the Kavanah in Taking Food."
Abraham David. "Halakha and Commerce in the Biography of Isaac
Luria."
Michal Oron. "Dream Vision and Realiry in Chaim yital,s Sefer
HaHezyonot."
Bracha Sack. "Moses Cordevero and Isaac Luria.',
Boaz Huss. "Genizat Ha-or in R. Shimson Lani Lavi,s l(eteru pazand
Lurianic Doctrine of Zimntm."
[Compare with Idel's essay (above) on ideas concerning tzirntzwm
and Aryeh Kaplan's ideas in his posthumously published Hebrew
writings in Moreb Or.l
Zvia Rubin. "The Zoharic Commentaries of Yoseph Ibn Tabul.,,
flmportant of the important early students of Luria,
essay by one
according to Scholem. Tabul's "Drush Heftzi Ba" has not been
analyzed by scholars, as far as I have seen.]
 Appendix A
Photographic samples of kabbalistic diagrams of The Tree of Life
published in the llan Hn Gad.ol (The Great Tree) by Rabbi Meir Pop-
pers, the final editor of the Etz Hairu, or The Tree of Life.

Dncnau No. I shows the complete description of The Tree 0f Lrfe.

This includes the idea that within every sefi,rah of the Tree there is con-
tained all ten sefi.rot.In this unique version of the Tree, all the major
archetype-enttty partzwfirn are inchtded: From above to below-The
Father-Mother union; the union archetype of Grandfather Israel and
Tevunah-Leah; and the union archetype of Jacob and Rachel. Notice
that there is no separate union partner for Leah. She is paired with
Tetunah above her. It seems as if there is a "black hole" or perhaps a
cosmic gap, as it were, in this cosmological depiction.

Durcna.rvr No. 2 shows a straightforward depiction of the Tree of

Life, including within the mandala, rhe standalone sefi.rab of Da'at
(synthesizing intellect). This depiction of the Tree of Life was and is
still used by |ewish mystics to mediate upon and invoke Angelic entities
linked to different sefi.rot.

273
 ,il l!, x!p!
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0nElt D lrDr ., !'t !}, D b ttns:fr p (Erl|a t) rD fi otl /v* ep m m,io
'x0
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:
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at.
rl; ilt

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ll,
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rl
rl
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ii
lt |ln
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r *o.mlo dd n :z
io ril bb,r'm p r r,trlab
ru Jrrr co m0 sa,vra . upn? 7i S .lr, ,t ad,{o do ryry
ho'-

Dncneu No. I

274
 TE tmnohyf rn npD
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lrrJb c roo /u .o* E lv{DE

es mlrrfo th D is sat'l It'D lta

rlt lah Elerlrfr frr rEF i[ta !:V
iro irp o llo srrv !r ' rfrl ' s* ro

Drecne.u No. 2

275
 Appendix B

The Forgo tten Tzimtzu rn

A fragment from the unpublished original lhnfei Tonah of Rabbi
Moshe ]onah, an early disciple of the Ari. In this fragment rhere is a
clear de scription of the idea of tzirutzuru that has been deleted from
"The Gate of Principles," the primary text of this volume. I am claim-
ing "The Gate of Principles" is an edited version of the original Kanfei
Tonah. MSS. 993 Sasoon collection P. 13. Translation by Eliahu J.
Klein, transcription by Menachem Kallus.

When it will be known

In its place each and every thing
With the help of the E-L.
And it is in this manner
That the Light which folded into itself
And contained (tihtzam.tzern) His essence within it,
On this side and on that side,
So that it would be of an inner quality for the Crown,
From this Light's essence
A spark burst out of Her and this became
An enveloping and inner light for Wisdom.
The specific intention was
From this great supernal Light
That is brilliant and luminous,
Which first emerged from within the Simple Will,
Became simultaneously interior and encompassing for the
Crown.

276
 AppnNox B o 277
As it in this tzdmtzum.
was knov'rn-experienced
And the general explanation is that the Crown
Did not have the capacity
To bear the luminosity and so,
Some of the light was permeated within
And became an inward light;
Meaning to say, it became His soul.
The remaining Light enveloped the Crown.
 Appendix C
Frontispiece of the first printed edition of the Etz Hairu (Koretz,
r780).

278
 Endnotes

Norps ro Crreprsn ONr

rEven the nineteenth-century hasidic master Rabbi Shneur Zalman of Liadi
(the prolific author ofthe Tanya, the great classic ofhasidic tleosophy that drew
essential principles from the Lurianic system, especially in the section entitled
Kunteres Acharon), is more exegetical and meandering than explanatory in
his concise discussions of Lurianic concepts, as he elucidated in his important
and practically forgotten Ketzarim and Inyanim discourses (Maamorai
Admor Hazaken). Thanks to Rabbi Yitzchak Ginzburg for informing me
of these texts. flowever, we do find in the text The Pillar of Service (Amud
Ha Avodah) of the hasidic kabbalist R. Baruch Kossover perhaps the best
attempt to explain the why's of the system. The accomplishment of Rabbi
Moshe Chaim Luzzato in his Kabbalah handbooks was to extract the essential
principles and present them clearly in the most organized structure.
2
Sef.rot.
3
M i dr ash Ra bb ah
-Bereishit.
aExodus 25:22.In the Tabernacle (ru.ishhan) in the desert the scrolls were in
a box , and sting on top of the box we re the figure s of two winge d angelic
re

beings: from these angels came Divine communication.

sPsalms 84:.12.

6Proverbs 29:ll.
TOne of the seven ancient Canaanite kings mentioned in Genesis 36:3I-39.
8I Samuel 2O:31-Ben'Iishai Chni al Had.arna!
eTalmud.
roTalmud.
ttlsaiah 57:I.
t2This is the section of prayers called Nefilat Apayirn.
r3"The Lord is our God" is the microcosmic union. "The Lord is One" is the
macrocosmic union.

279
280 o KersAr-A,H op Cnra,rroN

Norns ro CHApTER T\vo

rNotes from the Text: This is explained in the Gate of
Shattering (Shaar
Shvirat Ha Kelim). The Crown of the Grear Face expands until Beauty.
Sovereignty ascends to Beauty; this is where She meets the Crown.
2Or, Simple Ancient.
3ld.ra Rabba and Sifto d.iSeniuto.

aVayihrn (kviticus).
sSong of Solomon 5:1.

6l*vittctts 9:22.
TProverbs 4:5.

8This is a pun; the Hebrew word hana, u1rt,' is the same as the word kana,
"PiP.."
eThis is mentioned in the Bnrnita de Mdaseh Bereishit (Baraita on the work
of Creation).
IoEzekiel3:12.
tt Bod. T H V II Meru-Korno.
t2Zohar 2:3.

t3Psalms 89:3.

t+Zohar, p.92.
rsMem, nun, tzaddi, pei, kaf. Each of these five letters
has an ending form
that the rest of the Hebrew lefters do not have .
r6Proverbs 3:19.

Norss ro CrrAprER THREB

IEndurance, Praise, and Base within Grace, Strength, and
Beauty.
2Genesis 30:21.

3I2 tribes-the tribe of Deena was the thirteenth tribe.

aVi Ticher Ad. Ata.
skviticus 12:L
 ENoNores o 28I
6This description of "an extra sphere in each of the other spheres" in the
daughter is interesting, because the extra leg that makes the X Y chromosomes
into X X could be described as "an extra something" in each of the cells,
which determines the difference between the male and the female.
TSee diagram.
8(Shin Daled Yud) The Almighty. See diagram.
e"Eldad and Medad are prophesying in the camp" (Numbers ll:27).
IoThis is one of the ancient names of God, used in the time of Abraham.
rr*God in the Highest."
r2Genesis 2l:8.
r3The vowels from the spelled-out name 63.
raThe letter heh is associated with the feminine quality.

rsSee diagram.
r6lt takes 24 months to complere the nursing.

Norss ro CHAPTER FouR

I
Abare Mo4 page 65.
2Nnar, a male child before nine years and one day.
3Genesis 4: I.
alob 19.,26.
sPsalms 3l:6.
6lamentations 3:23.
TBalak, p.241.
8Talmud, Bartn Knru.a, p.98.
elsaiah 40:12. Shalish. This can mean "measure" or "third."
toBashlishiru. Also meaning "by thirds."
Irlsaiah 40:12.
r2Meaning the hollow of the Little Face (KohelletTanco4 2nd section, p. l).
M Y is the upper half of the Mother, Binah, and reaches to half of her Tiferet.
This is called M Y. Below is A L E H. (These letters also spell L E A H). M
282 o KassAr-{H or CnrerroN

Y plus A L E HA L H Y M. M Y numerically is 50, indicating the 5 graces

is
the Linle Face gets from the Mother, each including I0.
r3Genesis l:7.
talsaiah 4O:12.
rsShalish literally means *measure," *third." This is a pun.
t6ld.rn Robbn l4lb, section of the Supernal Adam, Male and Female. Id.ra
Zt to, p. I83A, in Ashlag edition.
rTlob 22:25.
rsGenesis 39:6.

Norss ro CHApTER FrvE

rZohar,p.65.
2Zohm

3In the Zohor, also in the Sidd.ur, the thirteen compassionate attributes of
God are listed:
I. Hashem, Hashem, God
2. Mercifirl
3. Compassionate
4. Slow
5. to anger
6. Abundant in kindness
7. (Abundant in) truth
8. Preserver of kindness
9. For thousands of generations
I0. Forgiver of iniquity
lL (Forgiver of) transgression
12. (Forgiver of) sin
13. And Who cleanses.
alf we say the word rnozel means constellation, then we are dealing with
galactical junctions, contained within Adam Kadmon, and this Adam
Kadmon is not a fixed entity but is the interconnecting of heavenly bodies.
 ENoNorrs o 283
There are 2I energies within Adam Kadmon, divided into two groups: 8 and
l3; and 2I stars: 8 stars and l3 stars. The conjunctions of all these results in
equal amounts of graces and powers in the world can be used as substances
to develop microscopic forms.
sThe rnern is four-sided.
6lamed is numerically 30, so it corresponds to 3 in "small count."
7
Mila--{ircumcision of membrum. Splitting the membrane and pulling it
down. Priya-Uncovering the corona at circumcision (Jastrow, Dictionary of
the Targwmirn, Thlrnud, Babli, Tbrwshalrui, and Midrasbic Literature).
sTefillin are the boxes put on the head and arm during prayer. The box on the
head has nvo depictions of the letter sbin. On one side of the tef.llin box is a
three-headed shin; on its opposite is a four-headed shin.
e Talmud, Beracbot, p. 6.

Norrs ro CHAPTER Srx

rProverbs 24:4.
2The first letter of yintla,
"filled," is y.rd, which is 10. The 5 graces plus 5
powers make I0.
3Genesis 4ll.36.

Norss ro CHAPTER SEvEN

rlamentations 2:3.
2Psalms 45:10.

3Zohar, portion of Misbptntirn.

aPsalms 12:8.

sTalmud, Nednrirn I 3b; Talmud Sheuuot 25.

,
6K L H (kuf lamed heh), which means light (not heary), can be split into K
L, "light, easy," and H, 5.
ry H V H is numerically 26, and 5 x 26 is 130. 130 is written kuf lamed, K
L, in Hebrew.
sZohnr.
284 o Kamer-as op Cnr,tuoN

NorBs ro CHApTBR BrcHT

I Talmud, Gittin,59b.
2lsaiah 45;7.

3"I form the light" refers to the dimension of Formation; ,,and create
Darkness" refers to the dimension of Creation.

Norss ro CHApTER NrNB

tPossibly referring to the covenants of the eyes,
ears, nose, and genitals.
2Nehemiah 9:6.

Norus ro CrrAprER TbN

tlsaiah 27:ll.
2Proverbs I:20. This is usually translated "Wisdom cries aloud,,, but the
literal translation is "Wisdom's cry."
3Samuel 2:3. This is usually translated as Knowledge, singular, but it is
actually daot, the plural.
aElsewhere, the Mother's Base is said to be t'wo-thirds.
sEcclesiastes I :2 and 12 :8. Literally,
"Vanity of vanities.,,
6lsaiah 58:8.

TGenesis 27:30.
8The name of Y H V H that is numerically 45, by writing with extra nlephs in
each letter: YV D-H A-VAV-H A.
eThe word D A M, "blood," is numerically 44. Adding aleph (L) makes A D
A M, 45. Thus, the connection with the Dipine Narne M A 45.
roZohar.

IrExodus 3:6.
t2The third son ofAdam.
I3lsaiah 20:4.

laHnshufey Shes. Shes means "Foundation." According

to the Midrash, he is
called Seth because from him the world's Foundation was laid.
 ENoNorrs o 285

NorBs ro CHAPTER BLEvEN

rDeuteronomy 4:4.
2Hasberu Elobaychern.

3Dea is completed Knowledge, practical Knowledge, as in Da'at. Neponim

refers to individuals of discernment.
aThe 72-letter name spelled with Yuds.
sDatat means "knowledge" and also refers to sex.
6I Samuel 2:3.
TGenesis 25:24.

sTarnirn means "pure," with "o" added it becomes taornimr "twins."

eVf,yaytzny.
IoProverbs 20:5.
rr"Counsel in the heart of man is like deep water; But a man of understandings
will draw it out" (Proverbs 20:5).
r2lsaiah 27:Ll.
'3YHVH.
t+ Zohar portion of Terumnh.
rsSame footnote number in the text as previous footnote.
l6Same footnote number in the text as footnote 14.

ITGenesis 36:33. This refers to the death of one of the seven kings of Edom,
Bela ben b'Or.
t8Notes from Rabbi Menachem M. Halpern.
leProbably these fasts were done at intervals.
2oProgressive spelling.

2rDeuteronomy 9:7. Zabor, nl tisbhoch.

22
Talmud, Shabbat 104a.
23In "small count," wern (40) corresponds rc dnled (4); samehh (60)
corresponds to wv (6).
2aThe lette r wern makes a complete circle , marking off its center. The Talmud
says the letters in the tablets were engraved completely through the stone;
tlrus, this central part of the ruem stood by itself in mid-air!
286 o KnrsAr-AH op CnterroN

Norns ro CHApTER TWELvE

rTalmud, Berachot 7a. Explanation of tef.llin (phylacteries): There are
rwo
types of tefi.llin. The head tefi.llin consists of a leather box with two leather
straps attached to its sides, creating a loop, with a knot at the other end of
this loop. This loop is placed over the circumference of the head. The box is
placed over the top of the forehead while the knot is secured at the nape of
the neck.
2Referring to the head tefi.llin, which has four compartments.
3Bnrucb Sheru Kapod Mnlchuto L'Olnru Va-Ed. Said
after the Sherna.
aTalmud, Berachot 48b, Shabbat 30a, Turna 38b, Moed.
I(atan 28a.
sTalmud.
6Proverbs 22:4.

7
Talmud, Terushalrni, Sbabbat l:3.
8Proverbs 31.

ryHVH.
roGenesis 29:25.
rrSong of Songs 2:6.
t2The Arnidab. Every prayer begins with sitting prayers and ends by standing
and praying silendy.
13Zohar.

raProverbs 3l:15.
tsThe hand tefi.llin go on the muscle of the arm, facing
the heart; the head
ones are put in the center point between the eyebrows, directly above the
forehead.
r6Talmud, Berachot 6a.
rlil'e put tefi.llin on first, then chant.
rslamed is numerically 30, which in small count is 3.
tePsalms 39:7.

20On Shabbat we do not put on tef.llin, but the aspect of tef.llin is still
present.
2t See Zohar Chad.nsh, Shir Hashirizz No. 205 in Sulam edition.
 ENoNorss o 287

Norns ro CHAPTER THTRTEEN

rGenesis 2:21.

2Sleep. (Probably derived from the word d,orrnont.)

3Genesis 2:2I.
aGenesis 2:22.

sGenesis 2:2I.
6Genesis 2:22.

TEirst Awidah. Melech Ozer U'Moshin U'Magain.

8Rachel is related to Molhuth.
eGenesis 6:4.

roPsalms 69:4.

rlGenesis 28:I0.
r2Choron has the same letters as nncltor, rearranged.
r3Another version says the sweetening for all these judgments.
laThese letters represent the five kinds of sounds uttered by the mouth.
rsGenesis 39:I.
r6Genesis 4l:50. Daughter of Poti-fera.
tTRabbi Shimon bar Yochai.

r8lsaiah 57:16.

reSong of Solomon l:12.

2oNehemiah 9:6.

2rThe original text says ,0 be atgels; the revised version says as written.
22lamentations 3:23.
23There seems to be missing text from the manuscript.
2aGenesis 6:3.
 Index

A Ari. See Luria-Ashkenazi, Rabbi

Aaron, 37,224,250
Aba. See Father
Abel, 139-4L,149
Abraham, 237,250
Abraham of Cologne, Rabbi,6
Abulafia, xxiii
Action, xliv
Adam
composition of, I0
creation of, 32
and Eve, 30,75, I40, 15I,250
Kadmon,282-83
primordial trance of, 193,
200
of, I39
sons
Ahurayim. Sra Backside external
energies
Akiba, Rabbi, 21,255
Ahad.im. Sre Bonded Dimension
Albotini, Rabbi )udah, xxiri, 228
Alkabetz, Rabbi Shlomo, xvii
Altmann, Alexander, xxxv
Amelek,258
Arnid.ah,233,234-35
Amsterdam, xx
Ancient of Days, 34,219
Ancient One, xliv, 229,24344
Angels, 195,207-8
Archetypes, cosmic, xxxii, xxxiv, xliv,
28-30
Isaac
luzin, Rabbi Yoseph, xxv
Asenatlr, 202,204,220
Astrology, 4849,125
Astronomy, 4849,125
Atzilwt. Srr Emanation
Avivi, Yossi, xxv
Ayin. See Nothing/Emptiness
Azariah, Rabbi Menachem, of Fano,
xvii, xxxv-xxxti, 217, 250
B
I98- Baal Shem Tov, xxvi, xxxiii
Babylonian Talmud, xxi, 46
Backside external energies, 221
Back-to-back,220-21
Baraita de Ma'aseh Bereishit,28O
Bar Yohai, Rabbi Shimon,24l
Base (Foundation), xliv, 17-18,
3740
Batisba,9S
Bayazid II, xvi
Beard
of the Great Face, 35, 97,257
of the Little Face,95, l0L-2
Beautifi cation, devotional, 73,
82-83
Beauty, xliv, 37, 3940, 42, 205,
2r0-r3
Bela ben Ba'Or, I6

289
 290 o KessAr-AH op Cnre,rroN

Benjamin, I24 Chromosomes,28l

Ben Yochai, Rabbi Simon, I87 Circlings, seven, 5, 14,249
Berav, Rabbi Yacov, xix Circumcision , 95, 102-3
Bereshit,49 Clement VII (Pope ), xviii
Beruchim, Avraham, xxiv-xxv Commandments, Ten, 156, 256
Binah. Sre Intuition Complete Construct, 224
Binynn Ariel, xxv Concealed Brajn,34,224
Birth, xxxiv,6l Concealment, I48
Blood, menstrual, 62, 66 Conception, 54, 7 l, 99-f 01
Bohu,12,246 Consciousness, states of, 60
Bologna, xxi Cordevero, Rabbi Moshe, xvii, xx,
Bonded Dimension, xlv, 3, 10, 222 xxiii, 6, 223, 225, 256-57
Boob of Discourses, xwiii Cosmologies, xxvi
Branches of tbe Tree, Avi Creation
Bratzlav, 124 as cosmic dimension, xliv
Breasts, 6647 divine failure and, 27-28
Breath (hevel),4041 Divine Names and,45, 51-53
Briah,262 first stage of,34,I0-I4
Bride, 5 five primal stages in, 229-30
second stage of, 25-27,3I-40
C world of,262
Cain, I39-41 Cremona, xx
Canaan, I5I, I53 Crown (Keter), xliv, xlv, 3-4, Il,
Canaanite kings, de ath of,7,19-24 225
Caro, Rabbi Joseph, xvii, xix Cycles, cosmic, 194
Chaos. Boha; Tohu
See

Chariot (rnerhava), 10, 223-24 D

Charles V (Emperor), xix Damascus, xlvi
Chernobal, 124 Daughter, 25, 29, 32, 47, 58-60
Chentbim,224 David,250
Children Day of Atonemenr, I 19
oflsrael, 46,47, I5I-53, I94 De kon, Rabbi Moshe, of
responsibiliti es of , 123-24, 126- Guadalajara, 6,256
27, L29-31 Desert generation, 151-53, 157-60
Christianity Deuteronomy
Jews forced to convert to, xvi, xviii 4:4,285
Zohar and, xxi 9:7,285
 INosx o 29I
Devorah,250 EHrH (AIffH), 45, 5L-52, 65-
Dhirnrnis, x'ri 66,146
Dimensions, cosmic, xliv "Eight Gates," xlvi
Dinah,47 E'l'd'ad',67
Directions, Six, xlv, 5,13-14,43, E'l El'y'on', 68,228
251-52 Eliezer of Worms, Rabbi, 49
Divine Matron. See Mntronita Eliphaz,20l,258
Divine Names E'l' Sh'a'dd' ai', 67, 68, 86, 228
A'do'n'ai,219 Emanation (Atzilut), xliii, xliv, xlv,
creation and, 45, 5I-53 3--4, I0, 228-29
EHrH (AIIYH), 45,51-52, Emanator (Mn' atzil), ll, 31, 229
6546,146 Embryo, Divine, 45, 61, 72-7 3, 7 4,
E'l El'y'on', 68,228 82-83, 93. See alsoLittleFace
Elokim (E'lo'h'y'm' ), 52-53, 67, Endurance, xliv, 37 40, 42
2024,228 Energy exchange, cosmic, I37,
E'l' Sh'a'dd' ai', 67, 68, 86, 228 t4344
embryonic evolution and, 7 2, 77 En Sof,239
Hebrew letters of, 5I-53 Entity (partzafl
manifesting within Divine Mother five primary, 3l-32, 229-30,
and Litde Face, I38, 14547 232-33
numbers (45,52,63, and 72),68, gender of,232
t2g,145,160,204,226 inner and external qualities of,
nursing and,65-69 23r-32
sefi.rot and,256 meaning of,230-31
YFTVH, 26, 32, 45, 52, 77, 214- sefirah and,23I
15,248,263 Enveloping light(s), L28-29, 233-34
Divine Presence (Sbechinah), xxiv, Esau, I24, I38
xlv,22,140,227 Esther, 250
Donnolo, Rabbi Shabtai, 49 Ethiopia, l(rng of,2O2
Drush Heftzi Ba, xxxvii Etz Hairu, xxxvi, xlvi, 273,278
Dust, 83, 85 Eve
Adam and, 30,75,140, 151,250
E creation of, I93
Earth Mother,24T Evil,33, 196,2lO
Ecclesiastes Exodus
l:2,284 3:6,284
L2:8,284 25:22,279
 292 o KnssAr.{H or CnrerroN

External forces (hlipot), 19, 24445 Free choice,27,32

Ezekiel 3:12,280 Fruits of the Tree, xlvi

F G
Face -to-face, 234 Gaon, Saadia,49
Father (Aba) "The Gate of Principles,'xxv,
archetype of, xliv, xlv,32 xxxv-xxxvi, 48, 52-53, lSS,
Motlrer and, 40-41, 98-99, 229- L96,207
30,235-36,24243 "The Gay Tihhun", rorxiv-xxxv,
Feminine 154-55, t68_71
as cosmic archetype, xliv Gernntriar 46,49
development of, 134-36 Gender transformations, I 5 3-54,
emergence of,25, l13, I17-18 167,220
union of, with Litde Face,23-24, Genesis
25,29,230,260 l:7,282
Feminine Waters, 20, 23, 7 6, 236 2:21,287
Ferdinand (King of Spain), xvi 2:22,287
Ferrara, xxi 4:1,281
Fez, xviii, xx 6:3,287
Fifty 6:4,287
gates of Intuitton, 236-37 2I:8,281
gates ofWisdom,237 25:24,285
Final redemption, wii 27:30,284
"First Palace," 155 28:10,287
Five 29:25,286
Entities (Constructs), 3l-32, 3O:21,280
229-30 36:31-39,279
Graces, 98,137,143 36:33,285
Powers,98,137,I43 39:1,287
Formation (Tetzir ah ), xliv, 247 48 39:6,282
Foundation of Life, 18,237 4l:36,283
Four 4l:50,287
Matriarchs, 250 Gestation, xxnv, 4647, 5L, 54-56
Worlds, xliii of the Divine Daughter,47,
Francis, Mordechai, xxii 58-60
Frank, Jacob, xxxii ofJacob, 47 , 57-58
 INorx o 293

of Moses, 47,57-58 Havaynh,26,27. See nlso YHVH

Gevurah, 194 Head(s)
Gikitalia, Rabbi foseph (Gikatilla), that cannot be known, 34,238,
6,256 258
God. See nlsoDivine Names Three,34,258
communication with, 224, 228- Hebrew letters
29 of Divine Names, 5I-53
divine failure and, 2718 heh,238-39
intention of, behind creation, 3 rneru,156,17l-76
need for intermediary between sarnecb,156,17l-76
human consciousness and, tzadi,259
r33 Heichalot, xxiii
relationships between Children of Hevel. SaeAbel
Israel and, I94 Histnchtut, x*'r
thirteen compassionate attributes Holland, xvi
of,282 Holocaust, xxxiii
Good,33 Holy Relationship, 7
Grace, L6-17, 2L, 36, 3940, 42, Holy Temple, 20, 37, 180, 194,
237-38 234
Graces, Five, 98, I37,143 Homosexuality, xxxiv-xxxv, I 54-5 5,
Grandfather Israel, 220 L68-71
Great Face, xliv, xlv, 31,229 Huldah,250
Base (Foundation) of, 221
Beard of, 35,97,257 I
seven formations o( 35,249 Ibn Habib, Rabbi Levi, xix
Great Father. Sra Father Ibn Tabul, Yosef, xxi5 xxxvii
Great Mother. Sze Mother Ibn Zimra, Rabbi David, xxii
Greece, xviii Id.ra Zuta,208
Irna. See Mother
H Image, Divine (tzeleru.), 93, 97 -98,
Habad, xxxiii, Il5 99-t0t, t42
Hadad, King,7 Incest, 25-26,241
Hair,177,182,24344 Insighy'Understanding (Tettunab )'
Halachah, xxxi t6t-64,260
Hasidim, xxvi, xxxiii, L24, 193-95, Intuition (Binah), xliv, xlg 240
200-202 fifty gates of,236-37
294 o KnssAr-AH op CnrRrtoN

Insight and, l6L-67 as one ofthe seven patriarchs, 250

rnern,/snanecband,l7l-76 Rachel and,I24,163,186,219,
union of Wisdom and, 205,213, 273
215 Timna and,202,2}4,258
Isaac, I38, 237,250 transformation of, into Israel, 46,
Isaiah 163,219-20
2O:4,284 ]erusalem, xvi, xviii, xix, xx, xlvi
27:1L,284,285 Jerusalem Talmud, xxi
40:12,281,282 ]ob
45:7,284 19:26,281
57:L,279 22:25,282
57:16,287 /ohn III (King of portugal), xviii
58:8,284 fonah, Rabbi Moshe, xxv, xxvii,
Ishbitzer-Radziner School, xxxiii xxxv, xxxvi, 217,276
Israel loseph
Children of,46,47,151-53,L94 beauty of,74,92
nation of, xxxiii, xlvi, 152 facob's loss of, I24
transformation of facob into,46, as one of the seven patriarchs,250
163,219-20 wife of, 202,204,220
Istanbul, xvi, xviii, xxxii Judaism
Italy, xvii, xix, xxi, xxxvi connection to, through Israel,
xxxiii
I conversions from, to other
lacob religions, xvi, xviii, xxxiii
Compassion and,237 four traditions in, xxx-xxxi
creation of,137-38,140,14+45, gematrinin,46
I47, 158, 161 ritual law of, xxxii
crown for,228 Julius III (Pope), xxi
desert generation and, 153, 159
Divine blessing on, 124-25, K
127-28 Kabbalah. See also Lurianic Kabbalah
as father of the twelve ribes, 46, of Cordevero, xvii
47 gernntria in,46
gestation of,47,57-58 in Itdy, xvii, xxxv, xxwi
Laban and,222 paradox of, xxxi
Leah and, 21,47,124, 158,163, in Poland, xvii, xxxvi
179-80,186,219-20,273 reasonsforstudying, xxix-xro<, xxxi
 INoEx o 295

spiritual empowerment and, xxx as one of the seven Matriarchs,

Zoharic,xx 250
Kaminiezc, xxxii union of Litde Face with, I78,
Kanfei Tonab, xxxt, 217, 27 6 185-87
Kaplan, Rabbi Aryeh, xxxiv, 25-26, Irsser Assembly, 35, 241
28,220,241 kviticus
Kelirn. Sra Vessels 9:22,280
Keter. See Crown l2:1,280
Kissing, xxxiv,40-43 Liebes, Yehudah, xxi
Kimei Ha-Ari, xx.'t Light(s)
K/1. Sea Vessels cosmic collapse of, 6, 7-8, 16-18
Klipot,19,245 enveloping, 128-29, 233-34
Knowledge, 137, 143, 240 infinite never-ending, 12, 13, 239
Korets, xlvi inner,239
Kossover, Rabbi Baruch, 279 qualities of, xliv
Krakow, wii reflected, 248
Kushit,2Ol,203 transcendent,4,259
KUZU,248 Lion Cubs, xxv, xxvii, 50
Lithuania, xx, xlvi
L Litde Face, xliv, xlv, 32,241
Laban,222 Base (Foundation) of, 42,22L
Lamentations Beard of,95,l0l-2,222
2:3,283 birth of, 61
3:23,281,287 construct of,225
L'chah Dod.i, rvii development of , 6344, 7 7 -82,
Leah 87 -92, 97, L07-ll, L25-27,
construct of,224 t29-32,t3+-36
creation of, I58, 177,178,181- devotional beautification and,
82, I85,20I 82-83
included in Rachel, I98,200 Divine Names manifesting within,
Intuition and, 16I t38,t4547
Jacob (Israel) and,2I, 47,158, Irna and,243
163, I 79-80, t86, 219-20, nursing of,6243
273 re-entering the womb, 75
mnndala of, I80, I9l Six Directions of, 43, 78, 252
midnight prayers arrd, 179, I 88-89 union of, with Feminine,23-24,
Moses and, I78, 184-85 25,29,230,260
296 o KessAr-AH or CnrnrloN
union of, with Leah, 178, I85-87
Long Breath. See Great Face
Longevity, 196-97,210
Love, xliv
Lubavitch-Chabad,124
Luria-fuhkenazi, Rabbi Isaac
death of, xxvii-xxviii
legend of, xxi-xxiv
students of, xxiv-xxv
style of, 105-6
teaching method of, xxv-xxvii
Lurianic Kabbalah
crystallization of, xxviii-xxix
dissemination of, xxviii, xxxvi, 50
as dominating force, xxvi, xxviii
lewish traditional continuity and,
xxxii
misuse of, xxxii
publishing history of, xlvi-xlvii
spiritual significance of, xxix
systems of, xliii-xlv
transformation and, xxxi
Luzzato, Rabbi Moshe Chaim, xlvi,
Il4-I5,239,279
M desert generation and, 153, 157,
Ma'atzil. Sea Emanator
Magen Daild'xxri
Maimonides, xix,27
Mnlhuth. Srr Sovereignty
Mandala, xxxi,94, I80, 19I,251,
273
Mannq 152
Mantua, xix, xx, xxi
Marranos, xviii, xix
Mauiarchs, four,250
Matronitn,24142
Maturation, 6344, 72-7 3, 7 8-82
Measurements, biblical, 73, 83-85
M'e 'd'ad'r 67
Medinat Yisrael, xxxiii
Mehitabel, T
Meru.,156,17l-76
Men vs. women, differences
between, 116,I22
Merhava. Sar Chariot
Mesorah, xxxi
Messianism, wiii-xix, xxviii, xxix
Meta-archetypes, 106
Mezuzah, 7 3-7 4, 86-87, 242
Midnight prayers, 179, I88-89
Milk, 62, 63-64, 66, 69-70
Mirandola, Pico della, xxi
Miriam, xiv,250,259
Misalignment, xxxiq I70
Mishneh Tbrnh, xix
Molco, Solomon, xviii-xix
Morning prayers confession, 23,
23+-35
Morocco, xvi, xviii
Moses
death of, 153, I59
158-60
five stations of, L4749
God's communication with, 224,
228-29
kah and, 178, 184-85
mercy prayer composed by,257
at Mt. Sinai,46
as one of the seven Patriarchs,250
prematurity of, 47, 57-58
prophetic vision of, I39, 148,
L77,234
 INopx o 297
and the sons of Adam,13941 Numbers
tide of, 24142 lL:17,228
wives of, 2Ol-2, 203, 259-60 ll:27,281
Mother (Irna) Nursing, xxxiv, 48, 62-70, 244
archetype of, xliv, xlrv,32,24243
Divine Names manifesting within, o
t38,14547 Or Takar, xx
entity (construct) of, 230 Ottoman Empire, xvi-xvii, xviii
40-4I, 98-99, 235-
Father and,
36,24243 P
gender transformation and, 153- Palrn Tree of Deborah, xx
54,167 Panzieri, Rabbi Efraim, xxviii
influence of, on the Little Face, Pardes Rirnoniru, xvii, xx
87-91 Partzaf. Saa Entity
nursing, 48,62-63 Paul IV (Pope), xxi
relationship of Divine Embryo Pillar of Seruice,279
and, 6I Piros, Diogo, xviii
three manifestations of, I53, Points (nehudot), 4, ll-12, 246
r63-67 Poland, xvii, xxxii, xxxvi, xlvi
Mussar movement, xx Poppers, Rabbi Meir, xxwi, xxxvii,
53,74,217 ,273
N Portugal, xvi, xviii
Nachman, Rabbi, xxxiii Potrfera,202
Napoleonic Sanhedrin, xix Potiphar, 202,204
Narrow channels, 24344 Powers, Five, 98, 137,143
Nathan of Gaza, xxix Praise, xliv,3740,42
Nefevb,4142 Pregnanry. See also Gestation
Nefilat Apnyim,279 of the Divine male, 72,78
Nehemiah 9:6,284,287 second, 75,134
Nehudot. Sea Points Primordial Adam,2I9
Neshamah. See Soul Primordial Chaos. See Bobu; Tohu
Nesbiben. Saa Kissing Primordial Father,222
Nesiyat Kapayirn,3T Progressions, cosmic, 5-6, l+-16
Notaricon,49 Promises, I I8-I9
Nothing/Emptiness (Ayin), 34, Prophetesses, three primary, 250
244 Prophetic vision, 139, 14849
Notzer Chesed,97
298 o KessAr-AH or CnrRrroN

Proverbs Recreation, 3I
I:20,284 Reed Sea, I52
3:19,280 Reflected light,248
4:5,280 Regensburg, xix
20:5,285 Reincarnation, xxvi, I4I
22:4,286 Reshut, 186
24:4,283 Restoration, I54-55, 168-71
29:L1,279 Reuvani, David, xviii
31,286 Ridbaz, xxii
3I:15, 286 Rome, xvi
Psalms Roven lisrael, 135
l2:8,283
3I:6,281 s
39:7,286 Sabbatean movement, xxix, xxxii
45:10,283 Sabbath, I80, I92
69:4,287 Sacred Feminine, 33
84:L2,279 Safed, xvi-xxi, xxiii, xxv, xxxiv
89:3,280 Sages, ten,20,255
Purification, xxx, xxxi Saints, 22-23,24849
Salonica, xviii, xx
R Sam.ech, 156,l7l-76
Rachel,24647 I Samuel
creation of, I38, 140,145,147 2:3,284,285
crown for,228 20:31,279
Feminine Waters of, 23 Sanhedrin, xix
Insight and, l6I-62 Sara, 250
Jacob and, 163, 186, 219,273 Sarug, Rabbi Yisrael, xxiv, xxxvi,
Irah included in, I98,200 xxxvii
midnight prayers and, I79, I88- Sealed Ancient, 34,249
89 Sefer Ha Drwshiru, xx..riii
as one of the seven Matriarchs, Sefer Hahannh,194
250 Sefer Pliah,194
Ralbach. Ibn Habib, Rabbi Levi
See Sefer Temunnb, 194
Reality map, xliv, 93-94 Sefer Tetzir ah, xxrii, 5, 4849
Rebbe, Chernobler,28 xliii, xliv, xlv, 27 3
Sef.rot, xxxii,
Rebecca,250 Divine Names and,256
 INoex o 299
helim and,260-6L Sodei batorah, xxlli
ruerhapa and,223-24 Solonica, xvi
origin of,256 $on,25,29
partzufiru and,23I Song ofSongs
Shernn and,25I l:I2,287
Sephardic fews, xvi 2:6,286
Seth, 139, I49 5:I,280
Seven Soul (Nesharuah), 4, ll, 41, 252-
circlings, 5,14,249 53
formations, 35,249 Sovereignty (Malhutb), xliv, xlv,
lower spheres, I4-15, 38,249-50 34, 7-8, I I, I7-18, 58, 205,
Patriarchs, 249-50 2t0-t3,253
Severing, 30, 193, 250 Spain, xviii
Sexual intercourse, 75, 126, l3l Spanish Expulsion, xvi, xviii, xix
Shaar Ha-Iilnlirn,l97 Spanish Inquisition, xviii
Sbaar Hn Tichudiru, xxxiv Sparks of the sacred,8,19-20,254
Shabbat, I80, I92 Strength, xliv, 16, 21,37,3940,
Shabbat, Queen of, xwi 42,254-55
Shabtai Tzvi, xviii, xxix, xxxii Sularn Ha Aliyab, xxrli
Shattered pieces, 8, 25, 250 Suleiman the Magnificent, xviii, xx
Shechinah. Sae Divine Presence Syria, xlvi
Shells, 19,61, 2445
Sherna, xxxvii,25l T
cosmic union and, 24,71,186 Taboos, 25-26,241
enveloping light and, 233,234 Talmud
tef.llin and, I80, 190-9I Babylonian, xxi,46
Sheruinab,194 burning of, xxi, xxxii
Short Breath. Sea Little Face lerusalem, xxi
Shulhnn Arwh, xvli Tanya,1L5,279
Simchat Torah,249 Tef.llin., 96, lO4, I I8, 177, 180,
Sinai, Mt., 46, 139 I8l-84, t89-92
Six Directions, xlv, 5, L3-I4,43, Ten
78,25t-52 commandments, I56,256
Skull, 35,252 sages,20,255
Sleep, 71, 7 6, 193, 198-200, 252 sef.rot,256-57
Snail, 4, I I Tetragramm aton. Se e YlrVH
300 o KassALAH or CnrerroN

Tmunah. Seelnsight/Understanding Tzeleru. Seelmage,Divine

Thirteen Tzemach, Rabbi )acob ,74,87
compassionate attributes of God, Tzirntzurn, xxxti,276
282 Tzipporah (Tsippora), 201,259-60
formations of the Beard,35,257
Thirty-wo pathways ofWisdom, U
257-58 Unio ru.ystica, xxxi
Three Heads,34,258 Unions
Tiberias, Lake, xxiv of Beauty and Sovereignqr,2O|,
Tiferet,l94 210-13
Tihhun,8, I8-I9, 25,106 cosmic, xxxiv, ZI, 26,L95,206-7
Tibhun cbntzot,179, 188-89 disconnection of, 196, 207-lO
Tihkun olarn, 139 of the Divine Feminine-Masculine
TihuneiZohary46,49,l94 paradigm, 196
Timna,20I,202,204,258 human, 185,204-7
Tithing, 115, I20-2I of Wisdom and Intuition,205,
Tlemcen, xviii, xx 213
Tohu,12,246
Torah v
of Grace,40 Veils,4, 128-29
letters of,26 Vessels (heliw),260-61
midnight study of, 179-80, I89 Vienna, wi
receiving of, 139,152 Vinahe,97
xix
Trani, Rabbi Moshe, Vital, Rabbi Chaim, xxiii-xxvii,
Transcendent xxxii, xxxvi, 49,74, 196,197,
Intuition,230 204
light,259 Vital, Rabbi Samuel, xlvi
Mother,23O Vows
Transformation, xxx, xxxi, 153-54, absolution of, ll9-2}
167,220 promlses vs., Il8-I9
Tree of Life, xxv) xxxv-xxxvii, xlvi,
t2+-25, I55,196,273-75 W
Tunisia, wi, xviii Wedding ceremony, 5,14,249
Turkey, xvi, xviii Well of Miriam, xxiv
Twerski, Rabbi Shlomo, 28 Wings of the Dove, xxxlr,2l7
Twins, symbiotic, 30 Wisdom, xliv, xlv,26I
Tzadi,259 fifty gates of,237
 INosx o 301
thirty-two pathways of , 257 -58 Yom Kippur, lI9
union of Intuition and, 205,213, Tonat Elern,2l7
215
Womb, re-entering, 7 l, 75 z
Women Zalmar., Rabbi Shneur, of Liadi,
differences between men and, LL',279
tt6,l22 Zidichov-Komarna, 124
mental nature of, I15, I2I Zohor, xvii, xix-xxiii, xliv
World of Points, xlv "The Book of Concealment,' 28,
95
Y "The Great Chamber," 28
Yam Ha Kineret, xxiv Irsser Assembly 35,241
Tnm suf,152 "The Miniature Chamberr" 28
Tetzir oh. Sae Formation Tihunei,46,49,l94
Yrrvll, 26, 32, 45, 52, 77, 214-L5, use of, by the Ari, 95
248,263
 Tnr .tutnon wrrH rrrs DAUGTTTER Recrcr. Gevnm.r,a

Eliahu Klein has taught Kabbalah and Hassidism for over twenty-five
yearsthroughout North America, England, and Israel. He apprenticed under
some of the greatest Jewish spiritual teachers of this generation, including
Rabbi Aryeh Kaplan, Rabbi Shlomo Carlebach, and Rabbi Shlomo Twerski
of Denver. Rabbi Klein received a private sruicbah (rabbinic ordination) from
the late Rabbi Aryeh Kaplan in 1983, and in 1995 he published Meetingswith
Reruarhable Souls: I*gend; of the Baal Sberu Tov (Jason Aronson). In 200I he
was a visiting scholar at theoxford centre for Hebrew and Iewish Studies,
oxford University in England. Rabbi Klein has taught
an affiliate institute of
at san Francisco State University and The Institute ofTranspersonal Psychol-
ogy, and is currendy on the faculty of Chochmat Halev Jewish Meditation
Center in Berkeley California, and the Academy of Jewish Religion in Los
Angeles. Along with writing meditative commentaries on the Bible, the
Haggadah, and the |ewish prayerbook, he is completing a degree in Clini-
cal Pastoral Education at the University of California San Francisco Medical
Center. Rabbi Klein lives with his family in Berkeley.

302
RAINCOAST
PGC
.! )(i! r-55643-542-8
;l u.J-l
"Eliahu Klein's translations ofthe Lurianic canon are faithful andyetpoetic.
His understanding of Isaac Luria's relationship to world spirituality has
an integrity that few have attained. Klein's writing provides the English
reader with a rare window into the Kabbalah as it really is.,,
Grr,r,rn, Professor of Jewish Thought, University of |udaism
-PrNcnes
*... Kabbalab of creation offers a readable, verse translation
of the
intriguing text, "The Gate of Principles," that is printed at the beginning
ofthe Hebrew edition of Rabbi chaim vital's The Tree of Lcfe.... However,
this book is much more than a translarion. Kabbalah of creation
considerably increases the accessibility of the text with a very useful
commentary that explains many otherwise obscure references. With the
addition of an informative introduction, containing much useful historical
information, a glossary, and an extensive bibliography, Rabbi Klein,s work
can easily serve as an introductory text for those seeking to enter the gates
of Lurianic Kabbalah. Even expeiienced kabbalists may find something to
learn from Rabbi Klein's sometinres daring insights-the fruit of decades
of study, meditation, and spiritual experience."
Mnrs KnessrN, Naropa University
-Ramr
"Eliahu Klein helps us move toward the Real. Unlike many other
translations of Luria's work, Ihbbalah of creation (Klein's rendition of
some of the never-before-translated early work of Reb Luria) is filled not
onlywithLuria,swords(astheyhavecomethroughhisdisciple
have nothing of Luria's own writing) but with Klein's, whose commentary
makes abundandy clear to us that even while he is ensconced in traditional
/udaism, he understands the large implications of Luria,s work. His style
is human, forgiving, supportive, challenging, and often deeply insightful,
everything a guide should be . we could nor ask for a better door opener
than Luria and his new translator, Eliahu Klein."
Snur-uaN, Tihhwn magazine
-|esoN

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